9r/^?  </ 


^-^  >~^  Cj . 


SERMONS 


PREACHED   IN   CHINA 


REV.  WALTER  M.  LO¥RIE 


NEW     YORK: 

ROBERT    CARTER    &    BROTHERS, 

286    BROADWAY. 


185  1, 


Entered  according  to  Act  of  Congress,  in  the  year  1851, 

BY  WALTER    LOWRIE, 

In  the  Clerk's  Office  for  the  Southern  District  of  New  York. 


STEREOTYPED   BV   TBOMAS    D.    SMITH,  PRINTED   BY    K.   O.   JKNKINV 

210   WILLIAM   STREET.  NASSAU   STREET. 


.^  PRIITCETOIT    ^' 


\thsologigal/ 


%%IIT:^iri. 


PREFACE 


The  following  sermons  were  all  prepared  and  preached  in 
China,  at  Macao,  Ningpo  and  Shanghai,  as  will  appear  by  the 
times  and  places  noted  on  each  respectively. 

For  more  than  two  years  after  they  were  received  from  China, 
there  was  no  thought  of  giving  any  of  them  to  the  public.  His 
father's  family  indeed  perused  them  with  interest,  as  memorials 
of  one  very  dear  to  them.  During  the  present  year  they  were 
read  by  others,  and  they  believed  that  if  they  were  pubHshed, 
they  would  be  acceptable  and  profitable  to  the  religious  commu- 
nity. An  esteemed  friend  who  cherishes  the  memory  of  the 
departed  Missionary,  assumed  the  entire  charge  of  the  edition, 
stipulating  merely  that  the  proceeds  of  the  sale  should  be  paid 
to  the  Board  of  Foreign  Missions  of  the  Presbyterian  Church. 

The  circumstances  under  which  the  most  of  these  sermons 
were  prepared  and  preached  are  thus  given  by  himself  in  a  letter 
to  a  friend,  dated  Macao,  Dec.  27,  1844. 

"  Since  April,  1843, 1  have  preached  in  English,  once  a  week, 
to  a  small  congregation  of  English  and  Americans,  some  of  whom 
are  pious.  It  is  the  custom  of  most  of  the  missionaries  just  to 
take  printed  sermons  and  read  them  off,  which  is  well  known 
by  the  people.  I  have  done  so  myself  several  times,  but  never 
liked  the  plan,  nor  felt  comfortable  in  adopting  it.  As  the  peo- 
ple who  attend  are  very  intelligent,  I  found  it  required  a  good 
deal  of  care  to  prepare  sermons  that  would  be  profitable ;  and 
that  I  could  give  most  instruction  in  the  fewest  words,  and  with 


IV  •  PREFACE. 

least  labor  to  myself,  by  writing  out  my  sermons.  I  have  done 
this  commonly,  and  have  now  nearly  fifty  written  discourses, 
besides  several  skeletons.  As  I  lost  all  my  written  sermons 
when  shipwrecked,  the  preparation  of  these  has  been  attended 
with  some  degree  of  labor,  and  takes  as  much  time  as  I  can  at 
present  afford  to  give.  I  felt,  indeed,  some  scruple  about  giving 
so  much  time  to  a  work  not  directly  the  one  for  which  I  came 
here,  but  felt  satisfied  about  it  on  considering  that  I  am  still 
young,  and  the  labor  and  study  of  preparing  sermons  would  be 
of  essential  benefit  to  me  ;  and  I  have  found  it  so.  Preaching  is 
a  very  delightful  work,  and  I  have  only  regretted  that  I  could 
not  give  more  time  to  it." — Memoir,  p.  288. 

When  he  reached  Ningpo,  his  preaching  in  English  was  less 
frequent,  as  the  brethren  of  the  Mission  conducted  the  English 
service  in  rotation.  His  last  sermon  preached  in  Shanghai,  it  will 
be  seen,  was  but  a  few  weeks  before  his  lamented  death,  whicli 
occurred  on  the  19th  of  August,  1847. 

The  last  sermon  he  preached  to  the  native  Chinese  in  Ning- 
po, just  before  leaving  that  city  to  join  the  translating  commit- 
tee in  Shanghai,  is  also  given,  in  a  translation  by  the  Rev.  Mr. 
S.  Culbertson,  as  well  as  the  original  Chinese,  in  the  colloquial 
dialect  of  Ningpo,  expressed  in  Roman  letters. 

These  sermons  were  neatly  and  plainly  written,  and  they  are 
published  as  they  come  from  the  pen  of  the  author.  Had  they 
been  revised  by  himself,  they  would  doubtless  have  been  im- 
proved. But  this  was  not  to  be.  They  have  been  carried 
through  the  press  by  his  father,  and  although  the  task  has  re- 
newed, and  even  deepened,  many  sad  recollections,  it  has  not 
been  without  profit  to  himself. 


.•>^^'  >         .  ,-'^<. 

.r  -         ^'^  ^ 


CONTENTS. 


SERMON  I. 

Page 
Christ  made  Sin  for  Us.     2  Corinthians  v.  21 1 

SERMON  11.    ■ 
Praise.     Psalm  cxvii 10 

SERMON  III. 
Healing  the  Ten  Lepers.     Luke  xvii.  1 2-19 17 

SERMON  IV. 
Resurrection  and  Ascension  of  Christ.     Luke  xxiv.  50,  51 26 

SERMON  V. 
Influence  of  the  Spirit.     John  xvi.  *7 34 

SERMON  VI. 
Jacob's  Prayer.     Genesis  xxxii.  9-12 43 

SERMON  VII. 
Plants  of  the  House  of  the  Lorp.     Psahii  xcii.  13 51 

SER]\ioN  vni. 

Terms  of  Discipleship.     Luke  ix.  57-62 58 

SERMON  IX. 
Walking  with  God.     Genesis  v.  24 66 

SERMON  X. 
I  AM  A  Stranger  in  the  Earth,    Psalm  cxix.  19 75 


VI  CONTENTS. 

SERMON  XI. 

Page 
Coming  unto  Cheist  foe  Rest.    Matthew  xi.  28-30 86 

SERMON  XII. 
Messianic  Peopuecies  in  Genesis.     Genesis  iii.  15,  ix.  26,  2*7,  Ac 94 

SERMON  XIIL 
Emmanuel,  God  vrna  us.     Matthew  i.  23 104 

SERMON  XIV. 
Sanctification  of  the  Sabbath.     Exodus  xvi.  22-30 117 

SERMON  XV. 
Chkist  Crucified.     1  Corinthians  i.  23,  24 129 

SERMON  XVI. 
Human  Natuee  Coeeupt  and  Sinful.     John  iii.  5 138 

SERMON  XVII. 
The  Sufferings  and  Death  of  Christ.     Matthew  xvi.  21 147 

SERMON  XVIII. 
The  Law  of  God.     Matthew  v.  18 157 

SERMON  XIX. 
Adoition.    John  i.  12 165 

SERMON  XX. 

The  Golden  Calf  at  Sinai.     Exodus  xxxii.  34,  35 173 

SERMON  XXI. 
Communion  of  Mosks  with  God.     Exodus  xxxiii.  11 182 

SERMON  XXII. 
The  Blessing  of  Trusting  in  Christ.     Psalm  ii.  12 191 

SERMON  XXIIL 
The  Publican  and  the  Pharisee.     Luke  xviii.  9-14 198 


CONTENTS.  vii 


SERMON  XXIV. 

Page 
>Maetha  and  Mary.     Luke  x.  38-42 207 


SERMON  XXV. 
The  Rich  Man  and  Lazarus.     Luke  xvi.  19-31 215 

SERMON  XXVI. 
Baptism  of  Christ.    Matthew  iii.  13-17 224 

SERMON  XXVII. 
The  Uncertainty  of  Riches.     1  Timothy  vi.  17-19 232 

SERMON  XXVIII. 
Believing  Prayer.     Matthew  xxi.  22 241 

SERMON  XXIX. 
Salvation  by  Grace.     Ephesians  ii.  8 251 

SERMON  XXX. 
Saving  Faith.     Ephesians  ii.  8 261 

SERMON  XXXL 
The  Grace  of  God  sufficient.     2  Corinthians  xii.  9 271 

SERM<JN  XXXII. 
Connection  of  Divine  Agency  with  Human  Efforts.     Philippians  ii.  12, 13. .   281 

SERMON  XXXIII. 
The  Disciples  in  the  Storm.     John  vi.  1 6-21 289 

SERMON  XXXIV. 

Our  Present  Knowledge  imperfect.     John  xiii.  7 297 

SERMON  XXXV. 
-fL   Invitation  to  come  unto  Christ.     John  vii.  37 303 

SERMON  XXXVI. 
Unwillingness  to  come  unto  Christ.     John  v.  40 • 317 


VIU  CONTENTS. 

SERMON  XXXVn. 

Page 
Our  Times  in  the  Hand  of  God.    Psalm  xxxi.  15 325 

SERMON  XXXV  III. 

CuRiST  AS  THE  Searchee  OF  Hearts.     Johii  ii.  24,  25 335 

SERMON  XXXIX. 
The  Peopitiation  of  Cheist.    John  ii.  1,  2 346 

SERMON  XL. 
Ode  Offences.    Matthew  xviii.  7 355 

SERMON  XLI. 
Peeaching  to  the  Gentiles.     2  Corinthians  ii.  12-17 363 

SERMON  XLII. 
Repentance.     Acts  ii.  38,  39 373 

SERMON  XLIII. 
The  Geace  of  Christ.     2  Corinthians  viii.  9 384 

SERMON  XLIV. 
Depaeting  feom  God.     Luke  xv.  18, 19 394 

SERMON  XLV. 
Retuening  to  God.     Luke  xv.  20 405 

SERMON  XLVI. 
The  Loed  is  oue  Judge.     1  Corinthians  iv.  1-5 415 

SERMON  XLVn. 
Servants— Sons— Heir.'*.     Galatians  iv.  7 425 

SERMON  XLVIII. 
What  think  ye  of  Christ  ?    Matthew  xxii.  43 435 

SERMON  TO  THE  CHINESE. 
The  Punishment  of  Hell 448 


TH53OLOGI01L/ 


SERMON    I. 

CHRIST    MADE    SIN    FOR    US. 

He  hath  made  him  to  be  sin  for  us,  who  knew  no  sin,  that  we  might  be  made  the 
righteousness  of  God  in  him. — 2  Corinthians  v.  21. 

The  writings  of  the  Apostle  Paul  are  distinguished  by  an 
uncommon  vigor  and  animation.  His  whole  soul  was  in  every- 
thing he  undertook ;  and  whether  we  see  him  in  social  inter- 
course, or  in  his  epistolatory  correspondence,  or  in  his  great  work 
of  preaching  the  Gospel,  his  mind  was  still  bent  to  the  one  object 
of  proclaiming  salvation  through  Christ  and  Him  crucified. 
Hence  his  writings  are  distinguished  by  frequent  emphatic  sen- 
tences, which  breathe  out  the  ardor  with  which  he  engaged  in 
his  work.  A  remarkable  trait  in  his  epistles  is  the  frequency 
with  which  he  comprises  an  outline  of  the  whole  plan  of  salva- 
tion in  a  single  sentence.  They  are  outlines,  it  is  true,  which 
need  to  be  filled  up  from  other  parts  of  his  writings,  yet  are  they 
complete  outlines.  Many  examples  could  easily  be  given,  among 
them  are  the  following.  Jesus  Christ  is,  of  God,  made  unto  us,  luisdom, 
and  righteousness,  and  sanctijication  and  redemption,  1  Cor.  i.  30. 
So  also,  these,  Christ  hath  redeemed  us  from  the  curse  of  the  law, 
being  made  a  curse  for  us,  Gal.  iii.  13.  Ye  ivho  sometimes  were  far 
off,  are  made  nigh  hy  the  blood  of  Christ,  Eph.  ii.  13.  It  became 
him,  for  lohom  are  all  things,  and  by  tohom  are  all  things,  in  bring- 
ing many  sons  unto  glory,  to  make  the  captain  of  their  salvation 
perfect  through  sufferings,  Heb.  ii.  10.  Not  to  multiply  examples, 
it  is  sufficient  to  add,  that  the  text  is  an  example  of  the  same 
kind.  He  hath  made  him  to  be  sin  for  us,  who  knew  no  sin,  that  ive 
might  be  made  the  righteousness  of.  Ood  in  him.  It  is  further  re- 
markable, that  all  these  compendious  outlines  of  the  plan  of  sal- 
vation, present  it  to  our  view,  each  in  a  different  light.  It  is  too 
glorious  an  object  to  be  fully  comprehended,  if  considered  only 
in  one  aspect.     So  glorious  is  it,  indeed,  that  it  shall  be  an  eter- 

1 


2  CHRIST   MADE   SIN  FOR   US. 

nal  subject  of  contemplation  to  the  saints  in  heaven,  and  it  is  no 
wonder  that  the  apostle  felt  as  if  he  could  not  dwell  upon  it  too 
long,  or  present  it  in  too  many  aspects  to  his  hearers  and  readers. 
And  after  all,  how  little  do  we  know  of  it !  At  present  we  see, 
but  as  through  a  glass,  darkly.  Hereafter,  it  may  be  our  happy 
lot  to  behold  luith  openface^  the  glory  of  the  Lord,  being  changed  into 
the  same  image  from  glory  to  glory^  even  as  hy  the  spirit  of  the  Lord^ 
1  Cor.  iii.  18.  In  the  words  before  us  there  are  three  things 
worthy  of  notice. 

1.  The  character  of  Jesus  Christ.     He  knew  no  sin. 

2.  The  treatment  he  received  by  divine  appointment.  He 
hath  made  him  to  he  sin  for  us. 

3.  The  object  of  this  treatment.  That  ive  might  he  made  the 
righteousness  of  God  in  him. 

He  knevj  no  sin.  The  expression  is  remarkable.  There  was 
no  sin  in  himself,  neither  did  he  approve  of  it  in  others,  or  coun- 
tenance it  in  any  way.  His  great  object  in  coming  to  the  world 
was  to  destroy  sin,  and  how  then  could  it  be  supposed  that  he 
would  have  any  fellowship  with  it  ?  There  is  a  nicety  in  the  idiom 
of  the  original  here,  which  is  not  susceptible  of  a  literal  transla- 
tion into  our  language.  Not  only  does  the  expression  used  import 
that  he  never  had  sinned,  and  was  in  no  proper  sense  a  sinner — it 
also  implies,  that  he  was  and  is  so  holy,  that  the  idea  of  sin  cannot 
be  conceived  of,  in  connection  with  him.  His  name  therefore  is 
synonymous  with  holiness  itself,  and  he  is  purer  than  gold  seven 
times  tried  in  the  fire. 

It  is  hard  for  us  to  conceive  of  a  sinless  being  in  human  form, 
dwelling  upon  the  earth.  We  see  so  much  of  sin  around  us,  we 
feel  it  so  constantly  within  us,  intruding  as  it  does  into  our  most 
holy  services,  that  we  scarce  can  comprehend  how  any  one  par- 
taking of  our  nature  can  be  free  from  it.  How  was  it  possible 
that  Christ  should  never  sin  ?  In  conduct  we  can  with  little  dif- 
ficulty suppose  that  his  outward  deportment  was  blameless.  Nay, 
we  can  even  conceive  of  one  of  our  race  who  so  carefully  guards 
himself,  that  his  tongue  never  errs — but  how  shall  the  heart  be 
kept  so  pure,  that  no  stain  shall  ever  defile  it?  How  shall  that 
mirror  be  preserved  so  bright,  that  the  face  of  God  may  be  seen 
therein,  reflected  with  unclouded  clearness  ?  But  let  us  not 
measure  Jesus  Christ  by  our  own  low  standard.  Partaking  as 
he  did  of  our  nature,  he  was  yet  infinitely  superior  to  us.  The 
world  tried  to  allure  him,  and  Satan  used  all  his  cflbrls  to  tempt 


CHRIST   MADE   SIN   FOR   US.  3 

liim  to  sin,  but  in  vain.  We  have  the  testimony  of  his  nearest 
friends  to  this  effect.  The  beloved  disciple  who  leaned  upon  his 
bosom,  declares.  In  him  ivas  no  sin,  1  John  iii.  5.  Peter,  who 
once  in  fear  denied  him,  afterwards  yielded  up  his  life  for  him, 
and  before  he  died,  testified,  He  did  no  sin,  neitlier  was  guile  found 
in  his  moutJi,  1  Pet.  ii.  22.  But  we  are  not  left  to  gather  this  from 
the  testimony  of  his  friends  alone.  He  himself,  when  surrounded 
by  bitter  enemies,  who  were  seeking  to  kill  him,  and  who  even 
then  had  the  stones  in  their  hands  with  which  they  meant  to 
stone  him,  could  appeal  to  them.  Which  of  you  convinceth  me  of  sin? 
John  viii.  46.  How  brightly  did  his  perfect  innocence  shine, 
even  by  the  confession  of  his  enemies,  when  they  crucified  him 
as  a  malefactor !  His  accusers  were  obliged  to  seek  false  wit- 
nesses when  they  sought  matter  of  accusation  against  him.  Matt. 
xxvi.  59.  One  of  his  own  disciples  betrayed  him,  but  even  he 
repented  himself,  saying,  I  have  sinned  in  that  I  have  betrayed  the  in- 
nocent blood,  Matt,  xxvii.  4.  The  judge  who  gave  sentence 
against  him  took  water  and  washed  his  hands  before  the  multitude, 
saying,  I  am  innocent  of  the  blood  of  this  just  person.  Matt,  xxvii.  24. 
The  thief  crucified  along  with  him  said,  This  man  hath  done 
nothing  amiss,  Luke  xxiii.  41 ;  and  the  centurion  who  executed 
him,  declared,  CertoAnly  this  was  a  righteous  man,  Luke  xxiii.  47. 
God  himself,  to  whom  he  committed  his  spirit,  accepted  of  him, 
and  testified  to  his  perfect  holiness  by  raising  him  again  from  the 
dead,  and  exalting  him  to  rule  over  all. 

It  was  needful  that  our  Saviour  should  be  thus  holy.  He 
came  to  destroy  sin,  and  therefore  should  have  no  fellowship 
with  it.  He  came  to  be  a  sacrifice  for  sin,  but  the  law  required 
that  the  sacrificial  lamb  should  be  without  spot  or  blemish.  He 
came  to  satisfy  the  offended  justice  of  God,  and  it  was  therefore 
necessary  that  justice  should  have  no  claims  against  himself  He 
came  to  teach  the  way  of  holiness,  and  to  show  by  his  own  ex- 
ample what  it  really  is — but  how  could  he  do  this,  if  not  per- 
fectly holy  himself?  He  shall  come  to  be  our  final  judge,  but  the 
judge  of  all  must  be  above  every  suspicion  of  evil.  He  will  be 
the  object  of  adoration  and  praise  to  the  myriads  of  the  heavenly 
host  forever  and  ever  :  but  this  he  never  could  be,  if  not  perfect- 
ly holy,  for  those  heavenly  beings  could  not  adore  an  unholy  God. 

2.  Yet  of  this  Being,  thus  pure  and  holy,  it  is  expressly  declared, 
he  hath  been  made  sin  for  us.  This  of  course  cannot  mean,  that 
any  change  was  wrought  in  him,  causing  him  to  become  unholy 


4  CHRIST    MADE   SIN   FOR   US. 

— for  this  is  abhorrent  to  all  our  ideas  of  his  character,  and  to  all 
the  declarations  of  the  Scriptures  respecting  him.  The  meaning 
is  not  that  in  himself  he  became  sinful,  but  that  in  the  eyes  of 
others,  and  especially  of  God  the  Father,  he  was  made  sin  for  us. 
Without  entering  into  the  various  controversies  regarding  the 
meaning  of  this  and  kindred  passages  of  Scriptures,  it  is  sufficient 
to  remark,  that  its  obvious  meaning  is  two-fold.  He  was  made  a 
sin-offer iwj  for  as,  and  in  order  that  be  might  become  such  a  sin- 
oflfering,  he  was  regarded  and  treated  as  a  sinner.  This  last  is  the 
prominent  idea,  and  as  it  completely  includes  the  other,  alone 
needs  to  be  considered. 

The  object  of  Christ  in  assuming  our  nature  was  to  make 
atonement  for  our  sins,  and  thus  rescue  us  from  the  condemning 
power  of  the  law.  This  could  be  done  only  by  his  taking  our 
place,  and  suffering  the  punishment  due  to  our  sins.  In  other 
words,  by  his  becoming  surety  for  us,  and  in  being  regarded  and 
treated  as  if  he  and  not  we,  had  been  the  object  of  divine  wrath ; — 
and  surely  it  needs  but  little  knowledge  of  his  history  to  see  that  he 
was  thus  regarded  and  treated,  for  no  human  malefactor  ever  suf- 
fered such  accumulated  sorrows  as  met  upon  the  head  of  Christ. 
The  prophet  who  foresaw  his  advent  so  long  beforehand,  predict- 
ed that  he  would  be  a  man  of  sorrows,  and  acquainted  icith  grief 
Is.  liii.  3,  and  his  whole  history  amply  confirms  the  prophecy. 

1.  The  very  first  step  in  his  course  on  earth  was  one  of  the  deep- 
est humiliation.  lie  had  been  seated  on  the  highest  throne  in  the 
univer.se,  and  the  splendors  of  the  Godhead  shone  around  his 
brow.  Adoring  angels  bowed  before  him,  and  in  the  hosom  of  the 
Father  he  was  dailij  his  delight,  rejoicing  always  before  him,  Pro  v. 
viii.  30.  But  when  the  appointed  time  came,  he  left  that  throne 
with  its  adoring  hosts.  lie  tore  himself  away,  in  a  measure,  from 
his  communion  with  the  Father,  and  veiling  for  a  while  the  glo- 
ries of  his  Divinity,  he  assumed  the  form  of  man, — the  lowest, 
for  aught  wc  know,  of  all  the  rational  creatures  he  had  made. 
Rut  this  great  humiliation  cannot  be  better  expressed  than  in  the 
words  of  the  apostle.  Jieiiig  in  thefoi-m  of  Ood,  and  thinking  it  no 
rohbei-y  to  he  rqual  icith  God,  he  made  himself  of  no  reputation,  and 
took  vpon  himself  the  farm  of  a  servant,  and  was  made  in  the  like- 
ness of  man,  Phil.  ii.  G,  7.  And  when  he  came  into  the  world, 
what  station  did  he  assume  ?  Not  that  of  a  wealthy  and  power- 
ful monarch.  No  troops  of  courtiers  waited  on  his  step.s, — no 
human  armies  moved  at  his  command.     A  few  women  ministered 


CHRIST  MADE   SIN   FOR   US.  © 

to  him, — a  few  fishermen  attended  him,  and  the  humblest  fare 
supplied  the  demands  of  nature.  No  palace  received  him,  for 
oftentimes,  though  the  foxes  had  holes,  and  the  birds  of  the  air  had 
nests,  the  Son  of  Man  had  not  ivhere  to  lay  Ms  head.  And  what 
treatment  did  he  receive  from  those  whom  he  came  to  save  ?  In 
the  emphatic  language  of  the  evangelist.  He  came  unto  his  own, 
and  his  oivn  received  hiin  not,  John  i.  11.  Although  he  moved  in 
so  humble  a  sphere,  he  enjoyed  but  little  of  the  amenities  of  so- 
cial life, — for  we  read  of  but  few  families  that  loved  to  receive 
him, — of  but  few  persons  who  dared  to  continue  with  him,  when 
the  rulers  set  their  faces  against  him.  He  was  an  object  of  scorn, 
and  contempt,  or  else  of  reproach ;  of  untiring  malice,  and  of 
unceasing  persecution  to  the  body  of  the  nation  among  whom  he 
moved.  Possessing  the  keenest  sensibilities,  and  the  liveliest 
sympathy  for  everything  that  is  lovely  among  men,  he  was  tried 
again  and  again  with  the  unkindness  and  desertion  of  friends, — 
with  being  forsaken  by  his  own  disciples  in  the  hour  of  his  ut- 
most need, — and  being  betrayed  by  one  who  had  often  eaten  of 
his  bread,  and  seen  his  works,  and  done  wonders  in  his  name, 
and  that  too,  for  a  sum  that  only  equalled  the  pitiful  price  of  a 
slave!  Desirous  to  do  good  to  those  with  whom  he  associated,  his 
kindness  was  often  met  by  refusals  or  neglect,  so  that  he  could 
do  no  mighty  works  among  them  by  reason  of  their  unbelief 
Possessing,  as  he  did,  the  utmost  conceivable  abhorrence  of  sin,  he 
was  3'et  obliged  to  associate  daily  and  hourly  with  those  whom  he 
himself  described  as  being  like  sepulchres,  fall  of  dead  men's  hones 
and  all  tincleanness,  Matt,  xxiii.  27.  Possessing  as  he  did,  the  most 
perfect  knowledge  of  the  human  heart,  he  saw  that  many  of  those 
with  whom  he  associated,  even  while  they  professed  kindness  and 
respect,  were  thinking  evil  of  him  in  their  hearts,  Matt.  ix.  4,  such 
knowledge  could  not  but  be  painful  to  him, — but  how  much 
more  painful  was  it,  when  they  openly,  and  to  his  face,  called 
him  a  blctsphemer  and  a  devil,  Matt.  ix.  3  ;  John  viii.  48  ;  John 
X.  33.  No  wonder  that  in  sorrow  and  in  indignation,  he  ex- 
claimed, iSay  ye  of  him  whom  the  Father  hath  sanctified  and  sent  into 
the  ivorld,  thou  hlasphemest!  John  xviii.  36.  What  is  so  hard  to 
bear  as  misrepresentation  and  slander  ?  Even  when  supported  by 
conscious  innocence,  it  is  a  bitter  thing  to  have  one's  character 
unjustly  traduced;  but  who  ever  drank  so  deep  of  this  bitter  cup 
as  did  Jesus  Christ? 

But  passing  by  all  the  other  sufferings  of  our  Saviour,  con- 


6  CHRIST   MADE   SIN   FOR   US. 

sider  for  a  moment  those  that  attended  the  close  of  his  life.  The 
copiousness  of  that  most  copious  of  all  languages  in  which  the 
New  Testament  is  written,  is  exhausted  in  the  effort  to  portray 
the  sorrows  of  his  soul.  The  sufferings  of  his  body  were  great, 
when  his  siceat  ivas  as  it  were  great  drops  of  blood  falling  down  to 
the  ground,  and  when  so  great  was  his  exhaustion,  that  the  presence 
of  a  heavenly  messenger  was  needed  to  strengthen  him ;  but  as 
an  old  writer  has  well  remarked,  it  was  "  the  sorrows  of  his  soul 
that  were  the  soul  of  his  sorrows."  He  began  to  be  sorrowfid  and 
very  Iieavi/,  and  said,  My  soid  is  exceeding  sorrowful  even  unto  death, 
Matt.  xxvi.  37,  38.  Nor  was  this  agony  a  mere  temporary  cloud 
that  passed  over  his  mind.  It  lasted  all  that  "  dark  and  doleful 
night"  and  all  the  next  day,  when  surrounded  by  the  insulting 
priests  and  jeering  crowd, — and  when  liurried  through  the  forms  of 
a  mock  trial,  to  the  cross.  Upon  that  torturing  tree  he  gave  vent  to 
his  sorrows  in  the  exclamation,  My  God,  My  God,  lohy  hast  thou 
forsaken  me?  and  as  if  even  this  strong  exclamation  did  not  ex- 
haust the  intensity  of  his  feelings,  and  human  language  were 
insufficient  to  express  the  sorrows  of  his  soul,  he  cried  again 
with  a  loud  voice,  and  gave  vj)  the  ghost,  Mark  xv.  34,  37. 

Much  comment  is  unnecessary  here.  What  malefactor  ever 
suffered,  as  Christ  did  ?  Who  Avas  ever  regarded  and  treated  as 
a  sinner,  worthy  of  the  severest  sufferings,  if  he  was  not  ?  And 
be  it  observed  too,  that  all  this  did  not  come  upon  him  without 
the  knowledge  and  consent  of  the  Father.  This  we  miglit  know, 
even  if  it  were  not  so  revealed— but  it  is  expressly  so  declared. 
Not  to  mention  that  Christ  himself  recognized  this,  when  he 
prayed.  Oh/  my  Father,  if  it  be  possible,  let  this  cu])  jmss  from  me, 
the  apostle  in  tlie  text  plainly  asserts  it  to  be  the  intention  of  the 
Father,  that  these  things  should  come  upon  him.  He  hath  made 
him  to  be  sin  for  ?<.s,— although  it  was  by  wicked  ha7ids  that  Christ 
was  crucified  and  .slain,  yet  it  was  also  by  the  determinate  counsel 
and  fore-knowledge  of  God,  Acts  ii,  23. 

For  what  purpose,  then,  was  Christ  thus  afilicted  ?  Why  did 
God  suiler  all  these  evils  to  meet  upon  him  ?  For  himself,  as  an 
innocent  and  holy  being,  he  could  not  suffer.  Some  men  may 
account  for  his  suflerings  by  saying,  that  God  in  his  sovereignty 
may  inflict  sufferings  even  on  an  innocent  being.  But  this  is°not 
so.  God  may  deprive  an  innocent  being  of  the  life  he  gave  it, 
but,  and  I  say  it  with  reverence,  God  himself  cannot,  and  will 
not,  inflict  one  moment's  suffering  upon  an  innocent  being,  and 


CHEIST   MADE   SIN   FOR   US.  7 

still  less  upon  his  own  Son,  unless  tliat  being  be  so  connected 
with  guilty  creatures,  that  his  sufferings  are  for  their  sakes.  And 
this  was  the  case  with  Christ.  Not  for  himself,  but  for  us,  was 
he  regarded  and  treated  as  a  sinner.  Not  for  himself,  but  for  us, 
was  his  soul  made  an  offering  for  sin, — not  for  himself,  but  for  us,« 
did  he  humble  himself,  and  became  obedient  unto  death,  even  the  death 
of  the  Cross.  He  loas  made  sin  for  us,  that  ive  might  be  made  the 
righteousness  of  Ood  in  him.  This  was  the  great  object  of  the  suf- 
ferings of  Christ,  and  to  this,  in  the  last  place,  is  your' attention 
invited. 

Naturally,  we  are  all  sinners.  I  know  that  men  are  slow  to 
believe  this  doctrine,  for  of  all  others  it  is  the  most  unpalatable 
to  our  self-love.  But  if  there  be  any  contidence  to  be  reposed  on 
the  universal  testimony  of  experience, — if  there  be  any  truth  in 
the  word  of  God,  then  this  doctrine  is  true.  "We  are  guilty  in  the 
sight  of  God ;  we  are  exposed  to  his  everlasting  curse ;  we  are 
condemned  already,  and  if  a  way  of  escape  be  not  found,  the 
punishment  that  divine  and  eternal  justice  demands  will  be 
inflicted  on  us.  In  order  that  we  may  escape,  it  is  not  suffi- 
cient that  from  henceforth  we  should  live  perfectly  holy  lives, 
even  if  that  were  possible,  which  for  us  it  is  not.  There  is  a  long 
catalogue  of  sins  marked  against  us,  which  must  be  all  wiped 
away  ere  we  can  go  free.  These  sinful  hearts  of  ours,  too,  must 
be  thoroughly  renewed,  and  strength  be  afforded  us  to  persevere 
in  the  way  of  holiness,  or  there  can  be  no  hope  for  us.  But  how 
shall  all  this  be  done  ?  No  efforts  of  our  own  could  deliver  us. 
No  created  power  can  perform  all  that  is  required.  Ask  the 
friendless  and  penniless  captive,  who  lies  chained  in  his  deep 
dungeon,  to  pay  his  ransom  and  go  free,  and  will  he  not  say,  that 
you  mock  him,  by  such  a  proposal  ?  So  should  we  say,  to  those 
who  tell  us  that  our  own  righteousness  can  save  us.  No ;  this 
work  exceeds  all  the  powers  of  nature,  but  it  does  not  exceed  the 
power  of  Christ.  The  object  of  his  deep  humiliation,  and  of  all 
his  intense  and  bitter  sufferings,  was  to  atone  for  our  sins,  and  to 
procure  a  righteousness  through  which  we  might  come  with 
acceptance  before  God.  All  this  he  has  done,  by  his  obedience 
unto  death ;  and  now  the  only  question  that  remains  is,  How 
shall  we  obtain  the  benefits  thus  procured  for  us  ?  The  answer 
to  this  is  contained  in  the  words  of  the  apostle  before  us,  that  we 
might  be  made  the  righteousness  of  God  in  him.  By  the  words,  in 
him,  the  apostle  here  refers  to  that  intimate  union  which  exists, 


S  CHRIST   MADE   SIX    FOR    US. 

and  must  ever  exist,  between  Christ  and  all  tliose  who  partake 
of  the  benefits  of  his  salvation.  It  is  a  union  so  intimate,  that 
Christ  and  his  people  are  considered  as  one  body,— he  the  head, 
and  they  the  members,— and  the  work  done  by  him  is  regarded 
•as  if  it  were  done  by  them,  and  the  sufferings  endured  by  him  as 
if  endured  by  them,  and  the  righteousness  of  which  he  is  the  pro- 
curer is  considered  as  belonging  to  them.  This  union  between 
Clirist  and  every  one  of  his  true  followers,  so  vitally  important  to 
the  salvation  of  the  soul,  is  effected  by  faith,— that  living,  saving 
faith,  which  receives  Christ,  and  rests  upon  him  alone  for  salva- 
tion,— which  renounces  all  confidence  in  our  own  merits  or  works, 
and  pleads  only  the  merits  of  Christ,  and  which  shows  itself  to 
be  genuinely  working  by  love,  and  producing  tliose  effects  upon 
the  heart  and  life  Avhich  the  word  of  God  requires.  Would  you, 
then,  be  saved  from  sin,  and  be  made  the  righteousness  of  God  ? 
My  direction  to  you,  is  that  which  the  apostle  gave  to  the  jailer 
at  Philippi,  Believe  in  the  Lord  Jesus  Clirist.  So  shall  it  be  accom- 
plished, and  ye  shall  be  saved. 

We  may  learn,  from  the  review  of  what  has  been  said:  1.  The 
exceeding  greatness  of  the  love  of  God,  and  of  Christ.  You  have 
often  heard  of  the  sacrifices  that  some  have  made  for  their  friends, 
but  who  of  you  ever  heard  of  sacrifices  and  sufferings  endured  for 
friends,  such  as  Christ  endured  for  his  enemies  ?  Make  the  case 
your  own.  Would  you  consent,  even  for  a  few  years,  to  live  in 
poverty  and  reproach  for  another?  to  walk  in  our  streets  with 
the  finger  of  scorn  pointed  at  you  ?  to  bear  the  sneers  and  malice, 
and  the  insults  and  persecutions,  of  those  in  every  way  beneath 
you  ?  Christ  has  done  more,  infinitely  more  than  all  this,  for  his 
enemies  !  Scarcely  for  a  riglitbous  man  will  one  die.  Per  adventure 
for  a  fjood  man,  some  would  even  dare  to  die :  but  God  commendeth 
Aw  love  to  ?<s,  in  Uiat  ivliile  we  were  yet  sinners^  Christ  died  for  us. 
Rom.  v.  7.  Surely,  herein  is  love!  2.  We  are  also  taught  by  it, 
very  impressively,  the  vilencss  of  sin,  and  its  hatefulncss  to  God, 
when,  for  its  extirpation,  Christ  was  willing  to  he  made  sin  for  us. 
Men  may  count  sin  a  light  matter,  while  they  roll  it  as  a  sweet 
morsel  under  their  tongues, — but  Christ  thought  not  so,  when  he 
left  liis  high  and  glorious  habitation  to  make  atonement  for 
it, — he  thought  not  so,  in  his  bitter  agony  in  the  garden, — he 
thought  not  so,  when  stretched  upon  the  cross  between  heaven 
and  earth.  It  ought  to  produce  many  serious  thoughts  in  our 
minds,  when  we  consider  that  it  was  not  for  himself,  but  for  us, 


CHRIST    MADE   SIN  FOR   US.  9 

that  he  suffered  all  this.  And  surely,  if  there  is  a  spark  of  ingen- 
uousness left  in  our  minds,  it  will  occasion  us  bitter  mourning 
that  we  have  been  the  direct  means  of  causing  all  this  suffering 
to  fall  upon  him.  Suppose  that  the  imprudence  of  any  one  of 
you  had  caused  a  beloved  friend  to  lose  property  and  life  together, 
with  what  feelings  would  you  reflect  npon  your  conduct  after- 
wards ?  It  was  in  reference  to  such  a  feeling  as  this,  that  it  was 
predicted  by  the  prophet,  They  shall  look  upon  him  who7n  they  have 
'pierced^  and  they  shall  mourn  for  him^  as  one  mournethfor  his  only 
son,  and  they  shall  be  in  liitterness  for  him,  as  one  that  is  in  bitterness 
for  his  first-born,  Zech.  xii.  10. 

Finally.  We  learn  hence  the  completeness  of  this  salvation, 
and  the  importance  of  diligently  seeking  to  secure  an  interest  in 
it.  It  cannot  be  supposed  that  Christ  would  suffer  so  much,  and 
yet  leave  his  work  unfinished.  It  cannot  be  supposed  that  any 
flaw  is  to  be  found  in  that  which  was  devised  in  the  councils  of 
eternity,  and  wrought  out  in  time,  with  such  expense  to  the  Son 
of  God.  He  hath  done  all  things  well.  And  surely,  if  he  has 
thought  it  worth  his  while  to  do  all  this  for  us,  it  is  more  than 
worth  your  while,  my  hearers,  to  see  to  it  that  you  lose  not  the 
benefits  of  what  he  has  done, 'and  now  so  freely  offers  to  you. 
Hoio  shall  you  escape,  if  you  neglect  this  great  salvation? 

Macao,  April  30,  1843. 


SERMON    11. 

PRAISE. 

Oh  jirnise  the  Lord,  all  ye  nations;  praise  him,  all  ye  people.  For  his  merciful 
kinJnes!»  is  great  towards  us;  and  the  truth  of  the  Lord  enduretli  forever. 
Praise  ye  tlie  Lord.— Ps.vlm  cxvii. 

This  is  the  shortest  psalm,  Lut  by  no  means  tlie  least  impor- 
tant in  the  whole  book.  Its  author  is  not  eertainlj  known,  nor 
the  time  of  its  composition.  It  is  an  exhortation  to  praise  Jeho- 
vah, on  account  of  his  great  goodness,  and  foithfulness  in  keeping 
his  promises.  But  it  is  not  merely  an  exhortation.  It  includes  a 
prophetical  address  to  all  the  nations  of  the  earth,  showing  that 
all  the  human  race  is  to  be  united*  into  one  harmonious  body,  and 
that  not  merely  the  Jews  but  also  the  Gentiles  should  engage  in 
the  worship  of  the  God  of  Abraham,  Isaac  and  Jacob.  This  is 
manifest  not  only  from  an  examination  of  the  psalm  itself,  but 
also  from  the  testimony  of  the  apostle  Paul,  who  quotes  it  in  the 
Epistle  to  the  Romans,  xv.  11.  After  affirming  that  Jesus  Christ 
was  a  minister  of  (he  circumcision^  that  is,  of  the  Jews,  to  confirm 
the  promises  made  unto  the  fathers;  he  adds,  that  another  object 
of  his  mission  to  the  world,  was  that  the  Gentiles  might  glorify 
God  for  his  mercy, — which  he  confirms  by  adducing  this  among 
other  i)rcdictions  of  the  Old  Testament. 

The  first  vcr.se  contains  an  exhortation  to  all  nations,  to  praise 
Jehovah ;  and  this  exhortation,  according  to  the  usual  parallelism 
of  Hebrew  poetry,  is  immediately  repeated  in  slightly  different 
words.  'J'he  following  verse  gives  the  reasons  why  Jehovah  is 
thus  worthy  to  be  })raised,  and  the  psalm  concludes  with  the  ex- 
hortation with  which  it  commenced.  Praise  ye  the  Lord.  This 
address  to  the  nations  of  the  earth  comes  in  the  name  of  the 
united  church  of  the  Jews,  and  the  Gentiles.  Once  there  was  no 
such  union, — for  the  Jews,  proud  of  their  distinction,  as  the 
chosen  people  of  God,  refused  all  intercourse  in  religion  with 


PRAISE.  11 

other  nations ;  and  tlie  Gentile  bating  sucli  exclusiveness,  and 
dreading  a  religion  that  required  such  holiness  of  heart  and  life, 
refused  to  associate  with  the  Jew.  But  the  cross  of  Christ  has 
broken  down  the  middle  wall  of  partition,  and  made  both  one, 
and  the  writer  of  the  psalm  appears  to  have  forgotten  that  such  a 
distinction  existed.  The  conception  of  the  mercy  of  God  through 
Christ  has  swallowed  up  every  envious  and  jealous  thought,  and 
he  is  only  anxious  that  all  nations  should  praise  that  being  whose 
attributes  are  so  gloriously  manifested  towards  our  race. 

Oh  prcdse  the  Lord,  all  ye  nations  ;  praise  him,  all  ye  people. 
Praise  is  the  giving  to  another  the  honor  due  for  his  excellent 
qualities.  When  applied  to  God,  it  is  the  natural  and  unfeigned 
exhibition  of  our  esteem  for  those  attributes,  which  excite  our  ap- 
probation. It  implies  a  right  apprehension  of  the  mighty  acts, 
and  the  excellent  greatness  of  the  Lord.  It  implies  that  we  possess 
some  knowledge  of  the  goodness  of  the  Lord,  and  that  his  glory 
is  above  the  earth  o.nd  the  heavens.  The  command,  praise  ye  the  Lord, 
is  one  that  is  frequently  repeated,  and  not  simply  repeated,  it  is 
also  enforced  with  an  array  of  motives  which  show  it  to  be  a 
command  of  great  importance.  In  some  of  the  psalms,  the  sole 
object  seems  to  be  to  call  upon  men  to  magnify  the  name  of  the 
Lord ;  and  we  meet  but  with  few  examples  of  devotion  in  the 
Scriptures  in  which  praise  does  not  form  a  part.  There  is  a  dis- 
tinction to  be  made  between  praise  and  thanksgiving.  We  praise 
God  when  we  declare  his  glory, — we  offer  thanksgiving  when  we 
recognize  his  goodness  as  exercised  towards  ourselves.  The  former 
may  be  offered  with  acceptance,  when  the  heart  is  overwhelmed 
with  sorrow,  for  God  is  oftentimes  glorified  in  the  fires,  Is.  xxiv. 
15, — but  it  is  hard  to  offer  the  latter  if  the  mind  is  not  in  a  cheerful 
frame.  Yet  it  is  not  possible  to  offer  either  aright,  if  the  heart 
be  at  enmity  with  God.  It  is  true  that  God  makes  even  the 
wrath  of  man  to  praise  him,  and  to  show  forth  his  own  glory, 
but  this  is  contrary  to,  or  aside  from  their  intention,  and  they  are 
not  therefore  accepted.  It  was  no  merit  in  the  Assyrian  monarch, 
that  he  executed  the  commission  and  the  charge  against  the  peo- 
ple of  God's  wrath,  for  he  meant  not  so,  neither  did  his  heart  think 
so,  Is.  x.  7.  It  was  no  worthy  action  in  Balaam,  that  he  declared 
so  truly  of  God,  that  he  was  not  a  7nan  that  he  should  lie,  nor  the 
son  of  man  that  he  should  repent,  Numb,  xxiii.  19, — or  that  he 
predicted  so  much  good  to  Israel.  His  heart's  design  was  to  curse 
Israel — his  wish  was  that  God  might  repent — and  it  was  only  by 


12  PRAISE. 

constraint  that  lie  spake  as  lie  did.  Jehovah  obtained  glory  to 
himself,  by  the  words  of  his  mouth,  but  he  punished  him  for  the 
thoughts  of  his  heart.  None  can  praise  God  aright  but  those  who 
truly  love  him,  and  the  command  with  which  the  psalm  opens,  to 
praise  the  Lord,  requires  that  we  turn  to  him,  with  the  whole 
heart,  in  order  that  we  may  praise  him. 

But  why  are  we  thus  earnestly  called  upon  to  celebrate  the 
praises  of  God  ?  Why  should  we,  who  are  surrounded  with  so 
many  pleasing  objects,  turn  aside  from  them  to  worship  a  being 
we  have  never  seen  ?  We  need  not  turn  aside.  Everywhere  there 
is  a  place  to  praise  him,  and  every  object  around  us  answers  our 
questions.  The  world  we  inhabit  is  one  vast  temple,  erected  for 
the  glory  of  God,  and  every  object  it  contains,  bears  an  inscrip- 
tion that  proclaims  his  excellency.  It  was  the  contemplation  of 
the  attributes  of  God,  as  displayed  in  the  beauty  and  magnificence 
of  our  earthly  home,  with  its  varied  ornaments  and  comforts, — 
and  still  more,  in  the  wise  and  bounteous  supplies  provided  for 
the  necessities  of  our  immortal  souls,  that  called  forth  the  psalm- 
ist's grateful  adoration.  But  more  than  this.  The  child  of  God 
rejoices  in  his  Father's  attributes,  not  merely  because  of  the  in- 
terest he  himself  has  in  them,  but  because  of  their  intrinsic  and 
infinite  excellence.  We  admire  more,  the  fulness  of  a  river,  than 
the  little  stream  which  merely  quenches  our  thirst ;  so  we  adore 
the  hand  that  bountifully  supplies  the  wants  of  all,  and  scattering 
showers,  even  on  the  desert,  has  still  an  abundance  left, — more 
than  we  should  the  same  hand,  were  we  the  sole  recipients  of  the 
benefits  it  conveys. 

The  attributes  of  God  here  mentioned,  as  worthy  of  our 
special  gratitude  and  adoration,  are  mercy  and  truth.  It  is  re- 
markable how  often  these  two  attributes  are  conjointly  mentioned. 
All  the  paths  of  the  Lord  are  mercy  and  truth  unto  such  as  Iceep 
his  covenant  and  his  testimonies,  Ps.  xxv.  10,  and  Abraham  and 
Jacob,  as  well  as  David,  and  hosts  of  others,  have  found  reason 
to  say,  Mercy  shall  be  built  up  forever  ;  thy  faithfulness  shalt  thoxi  es- 
tablish in  the  very  heavens,  Ps.  Ixxxix.  2.  By  the  mercy  of  God  is 
to  be  understood  his  free  and  undeserved  favor  towards  the  hu- 
man race,  which  is  especially  manifested  in  the  redemption  of  our 
race  through  Christ ;  while  by  his  truth,  is  evidently  intended 
his  faithfulness  in  performing  all  his  promises,  and  in  continuing 
to  exercise  towards  his  peo])le  the  mercy  which  he  once  began  to 
exercise.    As  Moses  said  to  the  Israelites,  so  may  it  be  said  in  our 


days,  The  Lord  thy  God  is  a  merciful  God;  he  will  not  forsake  thee, 
neither  destroy  thee,  nor  forget  the  covenant  of  thy  fathers  ivhich  he 
made  unto  thern^  Deut.  iv.  31. 

For  his  merciful  kindness  is  great  towards  us.  The  kindness  of 
God  is  that  favor  which  he  exercises  towards  all  his  creatures, 
and  that  compassion  in  supplying  their  wants  which  are  both  so 
conspicuously  displayed  in  his  sending  his  son  to  redeem  us. 
There  are  various  other  ways  in  which  his  kindness  to  his  crea- 
tures is  shown,  but  none  which  contain  such  a  high  evidence  of 
his  love  as  this.  It  is  the  crowning  proof  and  includes  all  the 
rest.  It  is  merciful,  for  we  had  not  the  slightest  claim  upon  him 
for  any  good  thing.  Nay,  the  very  word  mercy  includes  the 
idea  that  the  persons  towards  whom  it  is  exercised  are  offenders, 
and  deserving  of  punishment,  and  such  is  really  our  case. 

This  mercy  is  not  exercised  towards  us  in  that  contracted 
manner,  that  our  feeble  conceptions  might  have  anticipated.  It 
is  God  who  bestows  it,  and  the  gift  is  offered  with  a  fulness  and 
a  freeness  worthy  of  the  giver.  His  mercifd  kindness  is  great 
towards  its,  but  not  after  our  ideas  of  greatness.  The  ocean  is 
great  when  it  reposes  in  the  calm,  or  rolls  in  the  tempest ;  the 
earth  is  great  in  the  vastness,  and  swiftness,  and  precision  of  its 
annual  motion  ;  and  the  starry  heavens,  and  the  untold  systems 
of  worlds  beyond  them,  are  great,  and  these  all  declare  his  glory ; 
but  his  merciful  kindness  is  greater  far  than  these,  for  the  fulness 
of  the  sea  is  but  a  drop  compared  with  those  wells  from  which 
the  waters  of  salvation  are  drawn ;  and  the  magnificence  of  the 
rolling  world  and  shining  stars  but  dimly  twinkles  when  com- 
pared with  the  radiance  that  beams  from  the  cross  of  Christ. 
Count  not  this  language,  mere  exaggerated  declamation.  Lift 
your  eyes  to  that  bright  world  whose  inhabitants  dwell  in  the 
immediate  presence  of  God.  Behold  the  multitude  which  no  man 
can  number^  of  all  nations,  and  kindred^  and  tongues,  and  people 
standing  before  the  throne,  and,  before  the  Lamh^  clothed  with  ivhite 
robes,  and  ivith  palms  in  their  hands,  Eev.  vii.  9.  Who  are  these? 
Whence  came  they  ?  By  what  right  do  they  thus  stand  before 
the  throne  ?  Well  may  we  ask  such  questions !  These  were 
once  men  of  like  passions  with  ourselves,  and  compassed  about 
with  infirmities  like  our  own.  How  came  they  to  enter  heaven 
and  possess  such  a  glorious  inheritance  ?  Through  no  worthi- 
ness of  their  own,  but  through  the  mercy  of  God  in  Christ. 
That  mercy  was  great,  but  who  shall  declare  all. its  greatness? 


14  PRAISE. 

It  prompted  the  Son  of  God  to  assume  our  nature— to  be  made 
sin  for  us— to  suffer  and  to  die  in  our  stead.  Hear  their  own 
song  of  praise  to  him — Thou  art  worthy^  for  thou  wast  slain,  and 
hast  retkemed  lis  to  God  hy  thine  own  blood,  Rev.  v.  9.  Surely 
man  cannot  fathom  the  depths  of  God's  love,  nor  worlds  exhaust 
the  fulness  of  God's  merciful  kindness.  Great  as  it  is  in  itself,  it 
is  if  possible  still  greater  when  we  consider  to  whom  it  is  exer- 
cised. Not  to  the  angels,  greater  in  might  and  excelling  in 
jx)wer,  who  kept  not  their  first  estate — but  towards  us,  worms  of 
the  dust  enslaved  by  sin,  exposed  to  all  the  miseries  of  this  life, 
and  to  the  pains  of  hell  forever — towards  us  who  had  no  deliverer 
and  no  hope,  and  who  were  rapidly  hastening  on  to  death — the 
death  of  the  bodj^,  and  more  terrible  still,  the  death  of  the  soul — 
the  second  death.  Yea,  His  merciful  kindness  is  great  towards  us. 
No  obstacles  appalled  the  Son  of  God.  No  difficulties  deterred 
him  from  completing  the  work  he  had  begun.  Strong  in  the 
might  of  his  divinity,  he  stood  alone  against  opposing  hosts,  and 
vanquished  Satan  and  his  legions,  to  bring  salvation  to  us. 

It  was  no  merely  temporary  impulse  that  prompted  him  thus 
to  act.  It  was  no  merely  transient  deliverance  that  he  wrought. 
His  merciful  kindness  is  great  towards  vis,  and  his  truth  endureth 
forever.  Mercy  prompts  him  to  form  his  purposes  of  love,  and 
to  give  us  great  and  precious  promises,  and  his  unchanging  truth 
and  fidelity  sustains  those  purposes,  and  fulfils  those  promises. 
There  Avas  gloom  and  sadness  in  our  world  when  our  first  parents 
ate  the  forbidden  fruit. 

"  Eartli  frcmlilcd  from  her  entrails  as  again 
In  pr\nga ;  and  nature  gave  a  second  groan. 
Sky  lowered  and,  muttering  timnder,  some  sad  drops 
Wept  at  completing  of  the  mortal  sin 
Original." 

What  hope  could  there  be  for  man  after  such  an  ofilmce? 
Xonc,  had  not  mercy  filled  the  throne.  But  mercy  prevailed, 
and  in  the  .sentence  pronounced  upon  the  serpent  was  contained 
an  intimation  that  God  had  not  utterly  cast  off  the  human  race. 
It  is  mc).st  dwply  interesting  to  trace  the  various  steps  by  which 
mercy  advanced  in  the  design  of  saving  men,  and  how  amidst  all 
(liniciiltios,  and  obstacles,  the  faithfulness  of  God  sustained  the 
purposes  that  mercy  first  devised.  At  one  time  almost  th- 
wliole  human  tacc  had  utterly  apostatized  from  God,  and  it  be- 


PKAISE.  15 

came  necessary  for  him  to  sweep  them  from  off  the  face  of  the 
earth.  But  there  was  one  man  who  still  retained  his  integrity, 
and  mercy  preserved  him  alive,  when  the  flood  of  waters  de- 
stroyed the  rest  of  mankind.  In  his  family  the  church  was  per- 
petuated ;  and  when,  again,  the  posterity  of  Noah  had  almost  all 
departed  from  God,  one  of  his  descendants  was  chosen  to  be  the 
depositary  of  the  promise  of  God.  To  Abraham  were  the  prom- 
ises made,  exceeding  great  and  precious ;  for  in  him,  and  in  his 
seed,  were  all  the  families  of  the  earth  to  be  blessed.  Trace  the 
history  of  his  descendants  till  the  time  of  Christ,  and  behold 
how  the  mercy  of  God  bore  with  them  in  their  provocations,  and 
how  his  faithfulness  to  the  covenant  made  with  their  fathers  sus- 
tained them  in  the  wilderness,  and  fed  them  in  the  desert ;  how 
it  delivered  them  from  the  hands  of  their  enemies,  and  prospered 
them  in  the  works  of  their  hands ;  how  as  a  Avise  father,  he  chas- 
tised their  iniquities,  and  as  a  covenant-keeping  God  he  pre- 
served them  a  peculiar  people,  until  the  appointed  time  for  the 
completion  of  the  covenant.  The  Son  of  God  appeared  upon 
earth  in  due  time,  and  the  faithfulness  of  God  still  sustained  him. 
Had  it  not  been  so,  we  might  almost  have  feared,  that  great  as 
was  the  love  the  Saviour  bore  for  men,  still  when  the  trying  hour 
came,  and  in  his  agony  in  the  garden  he  prayed.  Oh,  my  Father^ 
if  it  he  possible^  let  this  cup  pass  from  me,  he  would  have  shrunk 
back  from  the  work  of  redemption.  But  no  !  The  truth  of  the 
Lord  endureth  forever.  He  would  not  make  void  his  promises  to 
Abraham,  nor  suffer  his  purposes  to  fail.  The  final  results  of  all 
his  mercy  and  truth  to  man,  you  may  see,  in  the  great  multitude 
whom  No  man  can  number^  who  stand  before  the  throne,  having  come 
out  of  great  tribulation^  and  washed  their  robes,  and  made  them  white 
in  the  blood  of  the  Lamb,  Eev.  vii.  14.  The  song  they  sing  is 
known  to  themselves  alone — but  surely,  if  they  could  now  ad- 
dress us,  who  meet  in  the  courts  of  God's  house  below,  it  would 
be  in  the  words  of  the  psalm  we  are  considering,  His  merciful 
kindness  is  great  towards  us,  and  the  truth  of  the  Lord  endureth  for- 
ever.    Praise  ye  the  Lord. 

I  presume  there  are  few  in  this  house,  who  do  not  admit  the 
propriety  of  obeying  the  command  contained  in  this  Psalm,  or 
who  do  not  hope  to  experience  the  mercy  and  faithfulness  of  God, 
even  in  the  highest  manifestation  of  which  it  is  capable,  and  of 
which  we  have  just  been  speaking.  But  on  what  grounds  do 
you  hope  to  experience  this  mercy  ?    or  be  benefited    by  this 


16  PKAISE. 

faithfulness  of  God  ?  For,  be  it  remembered,  though  the  mercy 
of  God  is  offered  to  all,  it  is  not  partaken  of  by  all.  Nay,  there 
is  too  much  reason  to  fear,  that  the  great  majority  of  nominal 
Christians  never  know  by  experience  what  it  is.  Men  are  in  the 
habit  of  resting  on  some  general  belief  that  God  is  too  merciful  to 
condemn  them  forever.  Some  vague  and  indefinite  notions  of 
his  goodness  and  grace  float  across  their  minds,  and  they  do  not 
trouble  themselves  to  inquire  farther.  This  is  the  error  on  which 
millions  of  immortal  souls  are  lost  forever.  God  is  merciful,  yea, 
infinitely  merciful, — but  he  is  merciful  in  his  own  way,  and  that 
way  is  so  clearly  delineated  in  his  word,  that  men  are  utterly  in- 
excusable if  they  do  not  see  it,  and  walk  therein.  Common  mer- 
cies are  bestowed  upon  all  without  exception,  the  evil  as  well 
as  the  good,  for  he  maketh  his  sun  to  shine,  and  sendeth  rain 
upon  the  just  and  the  unjust;  but  this  special  mercy  is  to  be 
obtained  only  by  those  who  are  in  Christ.  For  to  those  out  of 
Christ,  our  Ood  is  a  consuming  fire^  Heb.  xii.  29.  There  is  none 
other  name  given  under  heaven  among  men,  whereby  we  must  he  saved, 
hut  the  name  of  Jesus  Christ  of  Nazareth,  Acts  iv.  12.  This  is 
the  reason  why  the  saints  in  heaven  ascribe  so  much  honor  to 
the  Saviour,  because  he  redeemed  them  by  his  own  blood.  Mercy 
does  not  wait  for  those  who  know  him  not ;  but  to  those  who  have 
fled  to  him  for  refuge,  as  the  only  hope  set  before  him,  there  is 
preserved,  by  the  faithfulness  of  God,  an  inheritance  that  never 
ends,  and  a  crown  of  glory  that  fadeth  not  away. 
Macao,  May  7,  1843. 


SERMON    III. 

HEALING    THE    TEN    LEPERS. 

And  it  came  to  pass,  as  he  went  to  Jerusalem,  that  he  passed  through  the  midst  of 
Samaria  and  GaUlee.  And  as  he  entered  a  certain  village,  there  met  him  ten  men 
that  were  lepers,  which  stood  afar  off:  and  they  hfted  up  their  voices,  and  said, 
Jesus,  master,  have  mercy  on  us.  And  when  he  saw  them,  he  said.  Go  show 
yourselves  unto  the  priests.  And  it  came  to  pass  that,  as  they  went,  they  were 
cleansed.  And  one  of  them,  when  he  saw  that  he  was  healed,  turned  back,  and 
with  a  loud  voice  glorified  God,  and  fell  down  on  his  face  at  his  feet,  giving  him 
thanks:  and  he  was  a  Samaritan.  And  Jesus  answering,  said.  Were  there  not 
ten  cleansed  ?  But  where  are  the  nine  ?  There  are  not  found,  that  returned 
to  give  glory  to  God,  save  this  stranger.  And  he  said  unto  him,  Arise,  go  thy 
way:  thy  faith  hath  made  thee  whole. — Luke  xvii.  12-19. 

It  was  always  characteristic  of  our  Lord  Jesus  Christ,  that  he 
went  about  doing  good.  Whenever  we  hear  of  him,  be  it  in  his 
youth,  when  sitting  in  the  temple  among  the  doctors  of  the  law, 
or  in  his  manhood,  when  his  public  ministry  had  commenced,  he 
was  still  about  his  Father^s  business,  and  so  faithfully,  that  the  zeal 
of  God's  house  even  consumed  him.  The  honor  and  glory  of 
God,  and  the  happiness  and  wel&re  of  perishing  men,  were  the 
great  objects  before  him.  "Like  a  current  of  vital  air,  he  went 
through  the  length  and  breadth  of  the  land,  and  his  course  was 
marked  by  long  lines  of  light  and  gladness."  Where  he  trod,  the 
flowers  sprang  up  beneath  his  footsteps, — where  he  looked,  the 
dark  clouds  disappeared, — where  he  spoke,  sorrow  fled,  and  those 
who  mourned  were  comforted.  The  number  of  miracles  he  per- 
formed was  truly  wonderful.  We  are  not  to  suppose,  that  he 
wrought  only  those  mighty  acts  which  are  either  recorded  or 
alluded  to  in  the  gospels.  The  evangelist  John  expressly  assures 
Tis,  There  are  also  many  other  things  which  Jesus  did,  the  which,  if  they 
should  be  written  every  one,  I  suppose  that  the  world  itself  could  not 
contain  the  boohs  that  shordd  he  written.,  John  xxi.  25.  It  was  not 
the  object  of  the  Holy  Spirit,  in  recording  those  of  which  we  pos- 


18  HEALING  THE   TEX   LEPERS. 

sess  accounts,  merely  to  excite  an  empty  wonder  and  astonish- 
ment,—they  were  written  for  our  instruction.  They  were  in- 
tended to  be  deeply  pondered,  and  to  be  compared  with  other 
parts  of  the  Scriptures,  in  order  that  we  may  fully  comprehend 
them,  and  mark  the  evidences  of  divinity  that  illuminate  every 
act  of  our  blessed  Lord. 

The  miracle  here  recorded  seems  to  have  been  performed  in 
the  course  of  our  Saviour's  last  journey  to  Jerusalem.  He  had 
previously  been  spending  some  time  in  Galilee,  under  the  juris- 
diction of  Ilerod.  Luke  xiii.  31,  32.  The  distance  from  the  bor- 
ders of  Galilee  and  Samaria  to  Jerusalem,  was  about  fifty  miles, 
in  a  direct  line  ^  but  he  seems  to  have  gone  in  a  circuitous  direc- 
tion, sometimes  visiting  parts  of  Samaria,  and  at  others  parts  of 
Galilee.  Being  his  last  journey,  he  was  anxious  to  visit  as  many 
places  as  possible,  and  to  proclaim  in  each  the  near  approach  of 
the  kingdom  he  was  about  to  establish.  As  he  entered  one  of 
the  villages  on  his  route,  he  was  met  by  ten  of  those  melancholy 
and  disgusting  objects,  some  of  whom  are  yet  found  as  objects  of 
curiosity  and  compassion  in  the  East.  They  were  lepers.  Of  the 
leprosy  of  the  Scriptures,  and  in  what  respects  it  differed  from  the 
disease  of  that  name  in  modern  times,  it  is  difficult  to  obtain  a 
perfectly  satisfactory  account.  It  was  a  disease  deeply  rooted  in 
the  system,  and  affecting  the  whole  body.  At  first,  it  commonly  ap- 
peared in  the  form  of  a  small  reddish  spot,  either  in  the  forehead  or 
elsewhere.  From  this,  it  gradually  spread  over  the  body,  accom- 
panied by  ulcers  and  sores.  The  joints  became  distorted, — the  fin- 
gers sometimes  dropped  off  from  corruption, — and  the  miserable 
being  lingered  on,  sometimes  for  years,  an  outcast  from  all  society, 
but  that  of  beings  like  himself;  a  mass  of  corruption,  until  the 
system  was  broken  down,  and  he  sank  to  the  leper's  grave.  The 
•body  of  one  affected  with  this  disease  was  covered  with  scales,  or 
scurf,  which  were  generally  white, — hence  the  expression,  so  fre- 
quently occurring,  a  hper  loliile  as  snoio.  It  is  somewhat  uncer- 
tain whether  it  wiis  infectious  or  not.  In  Judea,  it  was  regarded 
as  an  immediate  judgment  of  God.  The  leper  was  unclean,  and 
no  efforts  wore  emjiloyed  to  heal  him.  The  rules  for  the  treat- 
ment of  leprous  persons,  which  are  laid  down  with  great  minute- 
ness in  the  licvitical  law,  required  that  the  leper  be  shut  out  from 
all  intercour.sc  with  society.  Even  his  parents  or  children,  or  the 
wife  of  his  own  bosom,  did  not  dare  to  approach  him.  He  was 
unclr.in,  and  his  tfiucli,  like  that  of  a  dead  body,  polluted  every- 


HEALING  THE    TEN   LEPERS.  19 

thing  he  handled.  He  was  obliged  to  wear  mourning,  and  keep 
aloof  from  every  uninfected  person,  himself  warning  them  not  to 
approach  him  too  nearly.  The  leper,  in  tohom  the  plague  is,  his 
clothes  shall  be  rent,  and  his  head  hare,  and  he  shall  put  a  covering 
wpon  his  upper  lip,  o.nd  shall  cry.  Unclean,  unclean.  All  the  days 
ivherein  the  plague  shall  he  in  him,  he  shall  he  defiled  ;  he  is  unclean  ; 
he  shall  dwell  alone ;  without  the  camp  shall  his  hahitation  he,  Lev. 
xiii.  45,  46. 

It  is  difficult  to  conceive  of  a  more  melancholy  position  than 
that  held  by  the  lepers.  Afflicted  with  an  evil  and  an  unclean 
disease,  and  entirely  uncertain  when,  if  ever,  it  should  be  removed. 
Shut  out  from  all  society,  and  under  the  ban  of  the  Divine  dis- 
pleasure. Hope  must  have  died  away  in  the  heart,  when  the  priest 
looked  upon  them,  and  pronounced  them  lepers, — and  the  com- 
mand to.  depart  and  dwell  alone,  must  have  filled  them  with 
despair. 

"  Depart,  depart,  oh  child 
Of  Israel,  from  the  temple  of  thy  God, 
For  he  hath  smote  thee  with  the  chastening  rod, 

And  to  the  desert  wild. 
From  all  thou  lovest,  away  thy  feet  must  flee, 
That  from  thy  plague  his  people  may  be  free." 

Thus  it  was  with  these  of  whom  we  here  read.  Eelief  they 
could  find  from  no  human  source ;  but  they  had  heard  of  the 
fame  of  Jesus,  and  hoping  that  he  might  compassionate  their 
distress,  and  be  able  to  relieve  them,  they  put  themselves  in  his 
way.  They  did  not  dare  to  approach  near  to  him,  and  therefore 
stood  afar  off, — but  they  lified  up  their  voices,  and  said,  Jesus,  Master, 
have  mercy  on  us.  It  was  an  appropriate  prayer  for  a  leper  to 
offer.  It  was  short,  but  it  was  heartfelt,  and  it  was  effectual,  be- 
cause it  was  addressed  to  that  compassionate  High  Priest,  who 
was  easily  touched  with  the  feelings  of  human  infirmities,  and 
who  never  turned  away  a  needy  suppliant.  We  are  not  told  the 
feelings  that  filled  his  mind  when  he  saw  them,  but  it  is  not  hard 
to  conjecture.  On  a  former  occasion,  a  single  leper  applied  to 
him  for  cleansing,  and  his  heart  was  moved  with  compassion 
towards  him  ;  but  here  was  an  accumulation  of  misery,  that  could 
not  fail  to  awaken  all  his  sympathies.  He  determined  to  relieve 
them,  but  he  did  it  in  a  way  that  tried  their  faith,  and  showed 
their  true  characters.  Instead  of  healing  them  on  the  spot,  as  he 
could  easily  have  done,  he  simply  commanded  them  to  go,  and 


20  HEALING  THE  TEN  LEPERS. 

show  themselves  to  the  jrriesls.  This  was  a  tacit  promise  to  heal 
them.  According  to  the  Je^vish  law,  the  priests  alone  had  a  right 
to  pronounce  men  clean  from  the  leprosy,  and  as  that  law  was 
still  in  force,  Christ,  who  came  to  fulfil  all  righteousness,  on  all 
occasions  obeyed  its  precepts.  His  sending  them  to  the  priests, 
therefore,  was  equivalent  to  saying,  By  the  time  you  have  ar- 
rived at  Jerusalem,  you  shall  be  healed,  and  the  duly  authorized 
ministers  of  the  law  shall  receive  you  again,  to  the  privileges 
from  which  you  have  been  so  long  debarred.  It  will  be  imme- 
diately seen,  that  this  was  quite  a  trial  to  their  faith.  The  journey 
to  Jerusalem,  to  men  in  their  situation,  was  a  long  and  fatiguing 
one ;  if  they  should  not  be  healed  before  their  arrival  there,  it 
■would  be  one  of  much  trouble  and  inconvenience,  for  they  could 
not  associate  with  any  whom  they  might  meet ;  and  if  they  should 
not  be  healed  at  all  (for  such  a  suggestion  doubtless  occurred  to 
them),  then  their  labor  would  be  in  vain  ;  they  would  be  laughed 
at,  and  sent  away  with  renewed  disgrace.  To  oppose  all  these 
considerations,  they  had  only  the  simple  words  of  Christ,  Go, 
shoiv  yourselves  to  the  pnests.  But  their  confidence  in  him,  and 
their  desire  for  healing  were  so  great  as  to  make  them  disregard 
all  such  suggestions,  and  in  obedience  to  his  command  they  went. 
How  richly  was  their  faith  rewarded!  As  they  tvent  they  ivere 
cleamed.  They  seem  to  have  gone  but  a  little  way,  when  they 
found  the  scales  fall  off  from  their  bodies,  and  felt  the  warm 
blood  rush  healthily  through  their  veins,  and  the  vigor  of  new 
life  beating  in  all  their  limbs.  Their  flesh  came  again  as  the  flesh 
of  a  little  child,  and  they  were  clean  !  Who  shall  describe  their 
joy  at  this  sudden  and  unhoped  for  change?  The  sick  man 
rejoices  when  his  fever  has  left  him,  and  he  slowly  regains  his 
wonted  health  and  vigor, — the  exile  rejoices  when  his  eyes  once 
more  rest  on  the  home,  and  the  friends  of  his  youth, — the  con- 
demned criminal  rejoices  when  his  chains  are  struck  off,  and  his 
prison  doors  opened  and  himself  sent  forth  free,— but  the  joy  of 
tlic  lepers  must  have  been  greater  than  theirs.  Here  was  deliver- 
ance from  a  loathsome,  painful,  and  incurable  disease,— one  that 
shut  them  out  from  the  society  of  friends,  and  which  was  indeed 
the  condemning  sentence  of  God  himself.  No  longer  exiles,  no 
longer  outcasts,— the  temple  of  their  God  was  reopened  to  them, 
and  the  scenes  of  their  youth  invited  their  return.  Life,  and 
health,  and  home,  and  friends,— these  had  been  strange  words  to 
them,  but  they  were  strange  no  longer,  for  the  rent  garment,  and 


HEALING  THE   TEN   LEPERS.  21 

the  covering  on  the  lip,  and  the  ashes  on  the  head  were  removed, 
and  the  cry  unclean^  unclean,  no  longer  proceeded  from  their  lips. 

No  wonder  that  one  of  them,  when  he  saw  that  he  was  cleansed, 
turned  immediately  back,  for  he  does  not  seem  to  have  waited  till 
he  went  to  Jerusalem,  and  with  a  loud  voice  glorified  God.  No 
wonder  that  he  fell  down  at  his  feet,  giving  him  thanks.  Imagine, 
if  you  can,  the  words  in  which  those  thanks  were  expressed. 
Doubtless,  language  would  be  poor  to  picture  forth  the  emotions 
that  struggled  in  his  breast,  at  such  a  time  as  that. 

But  who,  or  what  was  he  who  thus  returned  to  glorify  God  ? 
One  who  had  never  before  read  this  account,  would  be  disposed 
to  say.  Certainly  he  was  a  Jew,  early  trained  to  acknowledge  the 
true  God,  and  offer  to  him  his  thank-offerings  and  praise.  For 
some  great  sin  he  had  been  thus  sorely  afflicted,  but  now  the 
heavy  hand  of  God  is  removed,  and  he  has  returned  to  own  his 
renewed  obligations  !  But  alas !  for  the  hardness  of  the  human 
heart.  Alas !  for  its  insensibility  to  the  favors  of  the  giver  of 
all  good.  Of  the  ten  who  were  cleansed,  nine  appear  to  have 
been  Jews,  and  one  alone,  a  Samaritan  ;  and  yet  he,  of  whom  the 
least  might  have  been  expected,  was  the  only  one  sensible  of  his 
duty.  The  Samaritans  were  a  mongrel  race,  descended  from  the 
remnants  of  the  ten  tribes  who  were  left  in  the  land,  when  the 
nation  was  as  a  body  removed,  and  the  heathen  whom  the  Assy- 
rian king  sent  to  occupy  the  land.  They  corrupted  the  worship 
of  God  by  the  addition  of  numerous  idolatrous  rites,  and  in  at- 
tempting to  serve  the  Lord.,  and  worship  graven  images^  they  became 
objects  of  greater  detestation  to  the  Jews  than  even  the  heathen 
themselves.  The  Jews  had  7io  dealings  with  the  Samaritans^  and 
our  Saviour  himself,  declared  that  they  worshiiyped  they  knew  not 
what.  It  was  therefore  hardly  to  be  expected  that  a  Samaritan 
leper,  should  show  more  gratitude  and  true  devotion,  than 
those  who  had  been  carefdly  trained  in  all  the  laws  of  the  Jewish 
faith.  Hence,  the  expression  of  our  Lord,  Were  there  not  ten 
cleansed  ?  he  exclaims,  hut  lohere  are  the  nine  ?  It  was  a  severe 
censure  he  cast  upon  them,  when  he  added,  There  are  not  found 
thai  returned  to  give  glory  to  Ood,  save  this  stranger.  Yet,  though 
he  came  alone,  and  though  he  was  a  stranger  and  an  outcast,  he 
was  not  therefore  received  with  the  less  favor.  He  came  to  that 
good  Shepherd,  who  cares  even  for  the  weak  and  diseased  of  his 
flock, — who  does  not  refuse  any,  however  despised  by  those  that 
are  strong.   Our  Lord  looked  upon  him  with  favor,  and  graciously 


22  HEALING   THE   TEN   LEPERS. 

Baid,  Arise,  go  thy  way,  thy  faith  hath  made  thee  whole.  By  liis 
faith  in  Christ  in  the  first  instance,  he  was  cured  of  his  leprosy, 
but  by  his  living  faith  exemplified  now  in  his  gratitude,  he  ^vas 
delivered  from  that  more  dangerous  disease,  the  leprosy  of  sin. 
His  soul  was  made  whole,  and  he  was  henceforth  numbered  among 
the  chosen  people  of  Christ.  We  are  not  told  anything  farther 
respecting  either  him  or  his  companions.  Doubtless,  they  all 
proceeded  to  Jerusalem,  in  order  to  be  received  with  due  formality, 
to  the  rights  and  privileges  of  Jewish  society, — and  from  what 
we  have  already  seen  of  this  Samaritan,  we  may  well  suppose, 
that  as  he  went  along,  he  would  jmUish  the  matter  much,  and  blaze 
it  abroad,  as  did  the  first  leper  whose  cleansing  is  recorded  in  the 
gospels,  Mark  i.  45. 

There  are  many  important  lessons  taught  by  this  miracle,  but 
space  and  time,  allow  the  mention  of  only  the  following  : — 

1.  "We  are  taught  here  very  impressively  that  all  faith  is  not 
saving  faith, — nay,  that  men  may  possess  much  of  a  certain  kind 
of  faith,  and  yet  be  very  far  from  securing  the  approbation  of 
God.  It  is  perfectly  manifest  that  all  these  lepers  had  faith  in 
Christ,  and  even  in  a  high  degree.  They  believed  that  he  was 
both  able  and  willing  to  heal  them,  and  when  commanded  by 
him  to  undertake  a  long  journey,  they  unhesitatingly  obeyed, 
though  they  had  only  his  word  to  depend  upon,  as  the  ground 
of  their  hope  for  cleansing.  Nor  can  we  possibly  suppose,  that 
when  they  found  themselves  so  completely  cured,  no  joyful  emo- 
tions passed  through  their  minds.  It  is  hard  to  believe  that  they 
were  so  depraved  as  not  to  feel  at  least  a  transient  glow  of  grat- 
itude to  him  whose  word  had  healed  them.  Perhaps  they  made 
many  promises  to  themselves,  and  resolved  that  at  some  time  or 
other  they  would  show  their  sense  of  the  obligation  conferred 
upon  them.  But  we  do  not  hear  that  they  ever  sought  again  the 
face  of  their  benefactor,  while  we  do  hear  him  censuring  their  in- 
gratitude. Were  there  not  ten  cleansed,  but  ichere  are  the  nine  f  And 
we  hear  him  higlily  commending  the  conduct  of  the  Samaritan, 
who  acted  so  diflerently  from  his  companions  in  suffering,  and  in 
blessing — Arise,  thy  faith  hath  made  thee  whole.  In  what  respect 
then  did  his  faith  dilfer  from  theirs  ?  In  this,  that  it  icrought  by 
love,  and  purified  the  heart.  The  sense  of  obligation  brought  him 
back  to  the  Saviour's  feet,  and  the  praises  that  were  uttered  from 
his  lips,  were  only  the  expression  of  his  heart's  deep  emotions. 
Their  faith  afTccted  only  the  understanding,  and  therefore  differed 


HEALING   THE   TEN   LEPERS.  23 

in  no  respect  from  that  possessed  bj^  Simon  Magus,  wlio  believed 
and  was  baptized,  and  yet  remained  in  tlie  gall  of  bitterness  and 
the  bonds  of  iniquity,  or  that  of  the  devils  who  helieve  and  tremble. 
This  affected  his  heart,  and  showed  itself  in  his  life ;  and  the 
commendation  which  the  Saviour  bestowed  on  him,  and  the 
words  with  which  he  dismissed  him,  showed  that  his  faith  was 
acceptable  to  him. 

2.  The  record  of  this  miracle  gives  a  melancholy  picture  of 
human  nature,  and  of  the  insensibility  of  men  to  the  favors  they 
receive  from  their  Creator.  We  are  apt  to  think  that  those  who 
receive  great  favors  from  God  must  be  very  grateful,  and  that  those 
highly  distinguished  by  him  in  outward  advantages,  will  be  pro- 
portionately zealous  in  his  service.  Certainly  this  should  be  so, 
for  the  natural  impulses  of  the  heart  demand  it.  But,  alas  !  it  is 
far  otherwise.  Great  privileges  do  not  show  great  grace.  Often- 
times those  most  highly  favored  are  least  sensible  of  their  obli- 
gations ;  while  true  gratitude  and  zeal  for  God  are  found  where 
least  expected.  In  the  case  of  the  ten  lepers,  he  alone,"  from 
whom  the  least  was  to  be  expected,  was  found  to  possess  the 
right  spirit.  The  conduct  of  the  Jewish  lepers,  was  but  in  minia- 
ture, that  of  the  Jewish  nation.  No  people  on  earth  were  so 
highly  favored  as  they.  What  nation  was  there  who  had  God  so 
nigh  unto  them  as  the  Lord  their  God  was,  in  all  things  that  they 
called  upon  him  for  ?  and  what  nation  was  there  that  had 
statutes  and  judgments  so  righteous  as  theirs  ?  What  nation 
was  there  that  had  received  so  many  tokens  of  God's  favor,  or 
had  made  so  many  professions  of  zeal  and  gratitude  and  obe- 
dience as  they?  Yet,  when  their  own  long-expected  Messiah 
came  among  them,  how  did  they  receive  him  ?  He  came  to  Ms 
own^  and.  Ids  oion  received  him  not,  John  i.  11.  The  publicans  and 
sinners  believed,  but  they  themselves  in  scorn  exclaimed — Have 
any  of  the  rulers  or  the  Pharisees  believed?  From  the  east  and  the 
west,  the  Gentiles  came  and  sat  down  with  Abraham  in  the 
kingdom  of  heaven,  but  through  their  own  madness  the  children 
of  the  kingdom  were  cast  out.  It  was  a  terrible  retribution  that 
befell  the  highly-favored  cities  on  the  coast  of  the  sea  of  Galilee, 
Woe  unto  thee,  Chorazin  !  Woe  unto  thee,  Beihsaida  !  and  thou  Ca- 
pernaum, which  art  exalted  unto  heaven,  shalt  be  thrust  down  to  hell; 
for  if  the  mighty  worJcs  which  had  been  done  in  thee,  had  been  done  in 
Sodom,  it  would  have  remained  unto  this  day,  Matt.  xi.  21,  23. 

But  while  you  wonder  at,  and  condemn  the  criminal  negligence 


24  HEALING  THE   TEX   LEPERS. 

and  unbelief  of  the  Jews,  beware  lest  you  seal  your  own  condem- 
nation. The  privileges  of  the  Jews  were  no  greater  than  those 
that  we  enjoy ;  and  there  are  but  too  few  among  ourselves  who 
rightly  improve  the  mercies  granted  to  us.  Who  of  you  can  say, 
I  have  rendered  again  unto  the  Lord  according  to  the  benefits  re- 
ceived from  him  ?  God  hath  but  poor  service  from  many  who 
are  most  bountifully  fed  by  him.  He  hath  more  rent,  and  better 
paid  him  from  a  smoking  cottage,  than  he  has  from  some  stately 
palaces ! 

3.  This  miracle  is  especially  important  as  showing  the  power 
and  character  of  Jesus  Christ,  in  pointing  out  to  us  the  way  for 
needy  sinners  to  approach  and  obtain  his  grace.  It  has  already 
been  mentioned  that  the  Jews  considered  the  leprosy  incurable  by 
human  skill.  They  never  used  any  means  to  cleanse  those  af- 
flicted with  it,  but  committed  their  case  entirely  to  God,  as  the 
only  being  able  to  relieve  them.  The  curing  of  the  leprosy 
therefore  was  one  of  the  strongest  evidences  of  a  divine  mission. 
When  Moses  was  sent  to  be  the  leader  of  the  Israelites  one  of  the 
proofs  he  gave,  was  the  curing  of  the  leprous  hand.  One  of  the 
most  remarkable  instances  of  the  way  in  which  the  Israelites  re- 
garded this  disease  is  found  in  the  account  of  Naaman  the  Syrian. 
When  his  royal  master  sent  him  to  Ahab,  that  Elisha  might  cure 
liis  disease,  the  Israelitish  king  supposed  that  the  Assyrian 
monarch  wished  to  seek  a  quarrel  with  him  by  requiring  him  to 
perform  an  impossibility.  He  rent  his  clothes,  and  said,  Am  I 
God  to  l-ill,  and  to  maJce  alive,  that  this  man  doth  send  unto  me  to  re- 
cover a  man  of  his  leprosy?  2  Kings  v.  7.  But  when  these  men 
came  to  Christ  to  be  cleansed  of  this  incurable  disease,  he  made 
no  objection, — with  a  word  he  removed  their  plague,  and  sent 
them  away  rejoicing.  By  his  own  power  he  relieved  their  mala- 
dies; and  without  reluctance,  received  the  worship  that  one  of 
them  offered  him  in  return.  He  was  God,  who  had  power  to  hill 
and  to  make  alice,  and  to  recover  men  of  their  leprosy;  and  the 
worship  they  offered  him,  he  received  as  justly  his  due. 

4.  The  manner  in  which  he  received  the  lepers,  and  sent  them 
away,  aff(jrds  us  great  encouragement,  when  we  wish  to  make 
supplications  to  him.  In  but  too  many  particulars  our  case  is  as 
mi.serablc,  and  liclpless,  and  hopeless,  as  that  of  the  lepers  them- 
selves. The  poison  of  sin  has  so  pervaded  our  whole  nature, 
that  we  arc  hy  it  utterly  defiled.  It  shuts  us  out  from  tlie  society 
of  all  holy  beings,  and  utterly  unfits  us  for  communion  with  God, 


HEALING  THE   TEN  LEPERS,  25 

or  for  engaging  in  his  service.  The  leper  did  not  dare  to  appear 
in  the  temple  of  God,  or  pollute  with  his  touch  the  vessels  of  the 
sanctuary.  Sin  ruins  the  soul,  and  brings  destruction  upon  it,  as 
surely  as  the  plague  of  the  leprosy  destroyed  the  body.  It  is 
also  as  totally  incurable  by  human  efforts  as  that  was,  and 
nothing  less  than  divine  power  can  remove  it  from  us. 

"  Sin,  like  a  venomous  disease, 

Infects  our  vital  blood ; 
The  only  balm  is  sovereign  grace, 

And  the  physician,  God." 

But  pitiable  and  hopeless  as  our  case  is,  if  we  look  only  to  our- 
selves, there  is  deliverance  if  we  but  seek  for  it,  Jesus  Christ  is 
as  able  to  save  us  from  sin,  as  he  was  to  cure  the  leprosy.  Matt. 
ix.  6.  He  alone  has  such  power.  Under  the  ancient  Jewish 
law,  none  but  God  could  cleanse  the  leper ;  none  but  the  priest 
pronounce  him  clean.  Christ  as  God  forgives  our  sin;  as  our 
great  high  priest  he  both  pronounces  and  makes  us  holy.  This 
he  is  ever  ready  to  do.  If  we  but  come  to  him  as  the  lepers 
came,  feeling  our  misery,  feeling  a  desire  to  be  relieved,  believing 
that  he  is  able  to  do  it,  then,  though  conscious  guilt  may  make 
us  stand  afar  off^  yet  if  we  lift  up  our  voices,  and  cry  unto  him, 
Jesus ^  Master^  have  mercy  on  us.  He  will  hear  our  prayers,  and 
grant  our  request.  And  this  is  our  only  hope,  but,  blessed  be 
God,  it  is  one  that  shall  not  be  disappointed. 

Macao,  May  21,  1843, 


SERMON    lY. 

RESURRECTION    AXD    ASCENSION   OF    CHRIST. 

And  he  led  them  out  as  far  as  to  Bethany,  and  he  lifted  up  his  hands  and  blessed 
them.  And  it  came  to  pass  while  he  blessed  them,  he  was  parted  from  them,  and 
carried  up  int(»  heaven. — Llke  xxiv.  50,  51. 

The  object  of  the  mission  of  Jesus  Christ  to  the  world  was 
the  sublimest  that  ever  entered  into  the  mind  of  any  being  in  the 
universe.  He  came  to  overcome  Satan  and  vanquish  death.  He 
came  to  rescue  a  race  sunk  in  misery  and  enslaved  by  sin.  He 
came  to  assert  the  honor  of  God, — to  proclaim  the  glory  of  his 
character, — to  show  the  excellency  of  his  nature,  and  to  recover 
his  rightful  dominion  over  the  world.  These  were  objects  worthy 
of  tlie  might  of  him  who  came  to  save.  If  obtained,  no  tongue 
could  declare  their  greatness ;  but  as  well  may  be  supposed,  they 
were  not  easily  accomplished, — for  in  this  world,  nothing  great  is 
ever  effected  without  labor  and  sacrifice,  and  in  this  case  especially, 
the  way  to  glory  led  through  shades  and  sorrows.  The  day  is 
bright  beyond  conception,  but  it  was  ushered  in  by  a  night  of 
darkness  and  of  storms. 

Very  sad  must  have  been  the  feelings  of  the  disciples  of 
Christ  when  they  saw  him  ignominiously  crucified, — but  still 
more  so,  when  they  saw  him  giving  up  the  ghost,  and  followed  his 
lifeless  and  mangled  body  to  the  tomb.  It  was  a  sepulchre  hewn 
in  tlic  rock,  a  great  stone  was  rolled  to  the  door,  a  seal  set  upon 
it,  and  a  guard  placed.  That  day  was  the  preparation  for. the 
Sabbath.  It  was  usually  a  time  of  solemn  joy, — but  not  so  now 
to  tlic  little  band  of  Christ's  followers.  They  had,  strangely 
enough,  misunderstood  all  that  he  told  them  concerning  the 
kingdom  he  was  about  to  establish.  Tiicy  utterly  forgot  his  pre- 
diction that  ho  must  be  put  to  death,  and  its  cheering  accompani- 
ment, that  he  should  rise  again.     The  great  stone  and  the  seal, 


RESURRECTION  AND   ASCENSION   OF   CHRIST.  27 

and  the  guard  and  death  himself  had  removed  the  object  of  their 
hope  from  their  eyes,  and  to  their  unbelief  it  seemed  as  though 
God's  promise  had  now  failed,  and  Christ's  power  been  ended.  It 
seemed  as  if  Satan's  victory  were  now  complete,  and  hope  for  a 
while  deserted  them.  We  trusted  that  it  had  been  he  which  should 
have  redeemed  Ismel,  Luke  xxiv.  21.  But  now  our  enemies  say 
in  their  hearts,  Ah,  so  would  we  have  it.  We  have  sivallowed  him 
up,  Ps.  XXXV.  25.  It  was  the  preparation,  and  the  Sabbath  drew 
on — the  emblem  of  peace  and  rest,  but  it  brought  no  rest  to  them, 
for  the  disappointment  of  cherished  hopes  is  a  bitter  thing,  and 
the  dearer  the  hope,  the  bitterer  the  disappointment.  Hope  de- 
ferred even,  maketh  the  heart  sick,  but  hope  utterly  lost,  is  like 
the  giving  up  of  the  ghost. 

The  Sabbath  passed  away  with  them  in  silence  and  sorrow, 
for  though  hope  had  apparently  left  them,  they  could  not  forget 
Him.  His  looks  of  affection  were  pictured  on  their  hearts,  and 
the  music  of  his  words  yet  lingered  in  their  ears.  As  the  next 
day  dawned,  several  women  proceeded  to  the  place  where  they 
had  seen  him  laid,  with  spices  and  ointment  to  embalm  his  body. 
Last  at  the  cross,  they  were  also  first  at  the  sepulchre.  So  com- 
pletely had  they  given  up  the  hope  of  ever  seeing  him  they  loved 
alive  again,  that  their  only  solicitude  was  to  preserve  the  dead  body 
from  decay,  and  to  lavish  upon  it  the  attentions  they  could  no 
more  give  to  him.  But  wonderful  events  had  occurred.  It  was 
the  Lord  of  life  who  had  been  laid  in  that  lonely  tomb,  and  death 
had  no  power  to  retain  him  a  moment  longer  than  he  chose. 
By  his  own  power  he  burst  those  bonds,  John  ii.  19.  x.  18.  In 
his  late  conflict  he  overcame  and  destroyed  him  that  had  the 
power  of  death,  that  is,  the  devil.  True,  he  became  obedient,  even 
unto  death ;  but  it  was  of  his  own  accord,  that  he  gave  up  the 
ghost,  and  it  was  but  for  a  little  time  that  he  suffered  the  grave 
to  possess  his  body.  When  the  time  appointed  in  the  counsels  of 
God,  and  fixed  by  his  own  predictions,  had  come,  he  rose  trium- 
phant over  death  and  the  grave.  Vain  were  all  the  efforts  of  his 
enemies  to  detain  him.  The  stone  and  the  seal,  and  the  guard, 
and  death  itself  were  less  to  him  than  the  cords  with  which  Samson 
was  bound,  which  were  but  as  the  flax  when  it  toucheth  the  fire. 
There  had  been  an  earthquake, — an  angel  from  heaven  descended, 
to  roll  the  stone  away, — and  he  that  was  dead  arose,  not  like 
Lazarus  in  his  grave-clothes,  again  to  die, — for  he  left  the  garments 
of  mortality  behind  him,  and  lives  for  evermore.     All  this  must 


28  RESURRECTION   AND   ASCENSION   OF    CHRIST. 

have  happened  before  the  dawn  of  day ;  for  Mary  Magdalene, 
who  seems  to  have  come  first  to  the  sepulchre,  came  while  it  was 
yet  dark,  and  even  then  saw  the  stone  taken  away.  In  her  fear 
she  left  the  companion  with  whom  she  came,  and  ran  to  call  Peter 
and  John.  While  she  was  absent,  another  company  of  women 
on  the  same  affectionate  errand  came,  and  saw  ai  vision  of  angels, 
who  assured  them  that  He  whom  they  sought  was  not  there. 
Why  seek  ye  the  living  among  the  dead?  He  is  not  Itere,  hut  is  risen, 
Luke  xxiv.  5,  6.  When  they  had  gone,  Mary  Magdalene  returned 
with  Peter  and  John.  The  two  disciples  inspected  the  sepulchre, 
but  saw  no  angels,  and  departed,  wondering  at  what  had  taken 
place,  and  Mary  remained  alone,  weeping  at  the  sepulchre.  It 
was  then  that  Jesus  appeared  to  her.  Tears  dimmed  her  eyes, 
and  she  knew  him  not,  till  in  his  own  familiar  voice  he  said  unto 
her,  Mary,  She  turned  herself  and  saith  unto  him,  Rahhoni — Mas- 
ter !  After  this  he  appeared  to  the  other  women,  and  sent  them 
also  to  inform  his  disciples  of  his  resurrection.  But  it  was  hard 
for  them  to  believe  this  announcement.  The  news  was  too  good 
to  be  true ;  and  like  Jacob  of  old,  when  told  that  Joseph  was  yet 
alive,  their  hearts  died  within  them,  and  they  could  not  believe. 
Return  from  the  dead  was  no  common  event;  the  grave  is  not 
easily  satisfied  ;  death  does  not  readily  yield  up  his  prey.  Even 
after  the  Lord  had  appeared  to  Simon,  and  to  the  two  disciples 
going  to  Emmaus,  they  could  scarcely  believe ;  and  it  was  not 
till  he  himself  had  come  among  them  and  upbraided  them  for  their 
hardness  of  heart  and  their  unbelief,  that  they  were  convinced, 
and  even  after  they  were  convinced,  astonishment  and  fear  and  joy 
so  overpowered  them  that  they  were  confounded,  and  scarcely 
knew  their  own  minds.  For  very  joy  they  believed  not,  and 
wondered,  until  from  further  and  frequent  intercourse  with  him, 
they  were  satisfied  that  there  could  be  no  illusion.  He  shoiced 
himself  alive  to  tliem  after  his  passion,  by  many  infallible  proofs,  be- 
ing seen  of  them  forty  days.  Acts  i.  3,  and  at  one  time,  by  as  many 
as  five  hundred  of  the  brethren  at  once,  1  Cor.  xv.  6,  speaking  to 
them  of  the  things  pertaining  to  the  kingdom  of  God.  Those 
were  pleasant  interviews  they  liad  with  him,  when  again  they 
heard  his  gracious  words,  and  saw  his  wondrous  works.  But  it 
was  not  his  purpose  to  remain  with  them  in  his  human  nature  on 
earth.  It  was  not  necessary, — nay,  it  was  not  desirable,  for  him- 
self had  told  them.  It  is  expedient  for  you  that  I  go  away:  for  if  I 


RESURRECTION   AND   ASCENSION   OF   CHRIST.  29 

go  not  away^  the  Comforter  will  7iot  come  unto  you  ;  hut  if  I  depart  1 
will  send  him  unto  you,  John  xvi.  7. 

The  time  drew  near  when  he  should  depart  out  of  this  world 
unto  the  Father  ;  and  having  loved  his  oivn  which  were  in  the  ivorld, 
he  loved  them  to  the  end,  John  xiii.  1.  In  affectionate  converse,  he 
led  them  out  by  an  oft  frequented  road,  as  far  as  to  Bethany. 
Could  we  but  have  heard  that  conversation  !  But  no  record  of  it 
is  left  to  us.  His  last  recorded  words  were  spoken  in  Jerusalem, 
and  included  the  promise  of  the  speedy  coming  of  the  Spirit. 
What  further  he  said  as  they  accompanied  him  to  Bethany,  we 
know  not ;  perhaps  it  would  not  be  well,  for  any  but  those  called 
to  be  apostles,  as  they  were,  to  know. 

A  very  common  mistake  prevails  as  to  the  place  of  Christ's 
ascension ;  owing  to  a  misunderstanding  of  the  account  in  the 
Acts  of  the  Apostles,  most  persons  have  supposed  that  it  was  from 
the  top  of  the  Mount  of  Olives,  and  a  church  has  even  been 
erected  on  the  spot  from  which  he  is  supposed  to  have  ascended. 
But  this  is  certainly  incorrect.  The  text  expressly  asserts,  that 
He  led  his  disciples  out  as  far  as  to  Bethany,  beyond  the  Mount  of 
Olives,  a7id  lifted  up  his  hands  and  blessed  them,  and  while  he  blessed 
them  he  luas  parted  from  them,  and  carried  up  into  heaven.  Oh, 
what  a  time  was  that !  they  had  gathered  around  him  to  hear  his 
last  words,  they  gazed  upon  him  with  solemn  awe,  for  already  the 
glories  of  the  upper  sanctuary  beamed  around  him,  and  while 
they  beheld  he  was  taken  up, — not  in  haste,  nor  in  fear,  but  slowly 
and  majestically  he  ascended,  and  a  cloud  received  him  out  of 
their  sight.  When  Elijah  was  taken  up  to  heaven  in  a  whirlwind 
by  a  chariot  of  fire  and  horses  of  fire,  Elisha  could  exclaim,  My 
father.  My  father,  the  chariot  of  Israel  and  the  horsemen  thereof,  but 
the  disciples  of  Christ  uttered  no  words,  for  their  emotions  were 
too  deep  for  utterance.  They  were  like  men  already  released 
from  the  earth,  and  seemed  to  have  already  entered  the  portals  of 
the  eternal  temple.  What  was  the  world  with  all  its  petty  con- 
cerns to  them,  when  they  saw  their  risen  Lord  ascending,  and 
found  the  inhabitants  of  the  heavenly  world  standing  by  them  in 
their  triumphal  apparel  ?  The  whole  life  of  our  Saviour  on  earth 
had  been  an  object  of  most  peculiar  interest  to  the  angels.  They 
had  predicted  his  coming,  and  announced  his  birth,  and  sung  the 
glory  of  his  advent.  They  had  ministered  to  him  in  the  desert, 
and  strengthened  him  in  the  garden,  and  watched  over  him  in 
the  grave.     They  had  welcomed  him  as  he  returned  to  life  again, 


so  RESURRECTION  AND  ASCENSION   OF  CHRIST. 

and  two  of  them  stood  now  by  his  disciples,  to  say  to  them,  This 
same  Jems,  which  is  taJcen  up  from  you  into  heaven,  shall  so  come 
in  like  manner  as  ye  have  seen  him  go  into  heaven.  Unnumbered 
hosts  of  them  received  him  as  he  left  the  world  and  proceeded  to 
his  high  throne  in  the  heavens.  The  chariots  of  God  are  twenty 
tliousand,  even  thousands  of  angels :  the  Lord  is  among  them  as  in 
Sinai,  the  holy  place.  Thou  hast  ascended  on  high;  thou  hast  hd 
captivity  captive,  Ps.  Ixviii.  17.  Truly,  we  may  say  with  the 
Psalmist,  God  is  gone  up  loith  a  shout,  the  Lord  with  the  sound  of  a 
trumpet.  Sing  praises  to  God,  sing  praises,  sing  praises  to  our  King, 
sing  praises,  Ps.  xlvii.  5. 

It  is  not  easy  to  estimate  too  highly  the  importance  of  the 
doctrines  of  the  resurrection  and  ascension  of  Christ.  It  was  a 
subject  of  frequent  and  express  prediction  by  himself.  From  that 
time  forth  began  Jesus  to  show  unto  his  disciples  how  that  he  must 
go  unto  Jerusalem,  and  suffer  many  things  of  the  elders  and  chief 
priests,  and  scribes,  and  be  killed,  and  be  raised  again  the  third  day, 
Matt.  xvi.  21.  It  was  the  proof  he  gave  of  his  divine  mission, 
when  asked  by  the  Jews  what  sign  he  gave,  and  by  what  au- 
thority he  acted,  he  referred  them  to  his  resurrection — Destroy 
this  temple,  and  in  three  days  /  ivill  raise  it  up,  John  ii.  19.  So 
well  were  these  predictions  known,  that  after  his  burial,  the  Phar- 
isees came  together  unto  Pilate,  saying — Sir,  we  remember  that 
that  deceiver  said,  while  he  was  yet  alive.  After  three  days  L  will  rise 
again.  Matt,  xxvii.  63.  Had  he  not  risen,  therefore,  we  could 
have  regarded  him  in  no  other  light  than  as  a  jDrophet  of  lies. 
We  must  have  considered  then  that  all  his  claims  to  be  the 
Saviour  of  the  world  were  false, — that  he  was  a  deceiver, — and  to 
whom  then  could  we  have  gone  ?  As  the  apostle  says,  If  Christ 
he  not  risen,  then  is  our  preaching  vain,  and  your  faith  is  also  vain — 
ye  are  yet  in  your  sins,  1  Cor.  xv.  14.  Of  what  avail  then  had  it 
been  to  us,  that  he  assumed  our  nature,  that  he  dwelt  among 
men,  that  he  wrought  miracles,  that  he  preached  glad  tidings, 
that  he  suffered  and  died  ?  If  he  rose  not  again  we  are  most 
miserable,  and  must  lie  down  in  sorrow.  But  blessed  be  God ! 
wonderful  as  the  account  is  that  tells  us  of  his  resurrection,  it  is 
one  that  cannot  be  doubted — for  no  fact  in  history  is  so  iirmly 
established.  The  day  we  celebrate  as  the  Lord's  day,  is  alone 
a  suOicient  proof.  Why  does  tlie  whole  Christian  church  observe 
the  first,  instead  of  the  seventh  day  of  the  week  as  the  Sabbath  ? 


RESURRECTION  AND  ASCENSION  OF   CHRIST.  31 

Because  on  this  day  Christ  rose  from  the  dead,  and  it  is  there- 
fore a  day  of  gladness  and  joy  to  our  souls. 

The  power  of  God  as  displayed  in  the  resurrection  of  Christ 
is  especially  worthy  of  our  notice.  It  is  no  common  thing  to  see 
the  grave  give  up  its  tenants,  and  those  that  sleep  in  the  dust  to 
arise.  Especially  in  this  case  was  it  little  to  be  expected.  The 
God  of  this  world,  the  devil,  of  whom  it  was  a  terrible  charac- 
teristic that  he  had  the  power  of  death,  Heb.  ii.  14,  had  peculiar 
reasons  for  wishing  to  keep  the  Saviour  in  the  tomb.  He  well 
knew  that  the  continuance  of  his  power,  and  the  preservation  of 
his  kingdom  among  men,  depended  upon  his  defeating  the  pre- 
dictions of  Christ,  and  preventing  his  resurrection.  To  this 
point  therefore  was  all  the  ingenuity  and  malice  of  hell  directed, 
but  all  in  vain. 

He  who  had  power  to  lay  his  life  down,  had  also  power  to  take  it 
again,  John  x.  8,  and  on  the  third  day  he  showed  himself  the 
conqueror  of  death  and  the  grave.  Behold  here,  the  working  of 
the  might  of  God's  power,  as  the  apostle  expresses  it,  which  he 
wrought  in  Christ  when  he  raised  him  from  the  dead,  and  set  him  at 
his  own  right  hand  in  heavenly  places,  Eph.  i.  19,  20. 

The  effects  of  the  resurrection  of  Christ  are  most  glorious, 
and  to  us  of  the  deepest  moment.  It  was  the  seal  of  all  he  did, 
and  the  completion  of  our  salvation.  The  work  of  atonement 
for  sin  was  accomplished  when  he  exclaimed  on  the  cross — It  is 
finished,  and  died  for  our  sins ;  but  the  work  of  redemption  was 
not  completed  until  he  rose  again  for  our  justification,  Rom.  iv.  25. 
It  was  thus  that  he  destroyed  death, — it  was  thus  that  he  led  cap- 
tivity captive.  He  thus  became  the  first  fruits  of  them  that  slept, 
and  his  resurrection  is  the  pledge  that  all  his  followers  shall  like- 
wise rise  to  glory ;  as  he  has  overcome  death,  so  all  his  followers 
shall.  The  grave  may  for  awhile  possess  their  bodies,  but  its 
possession  shall  be  but  for  a  little  time.  On  the  morning  of  the 
Sabbath  he  rose  from  the  tomb,  leaving  his  grave-clothes  behind 
him.  When  the  morning  of  the  Eternal  Sabbath  shall  dawn, 
our  bodies  shall  be  raised  incorruptible,  no  more  to  return  to  the 
dust ;  and  we  shall  be  changed.  It  will  not  be  long  till  that  time 
comes.  It  was  but  a  few  hours  that  Christ  lay  in  the  tomb,  it  is 
but  a  short  time  that  we  shall  lie  there,  and  if  we  have  known 
the  fellowship  of  his  sufferings, — if  we  be  now  dead  to  the  world, 
and  our  life  be  hid  with  Christ  in  God,  then  shall  we  also  appear 
with  him  in  glory.     Then  shall  it  be  said  to  us,  Thy  dead  shall 


32  RESURRECTION   AND  ASCENSION   OF   CHRIST. 

live,  with  my  dead  hody  shall  they  arise.  Awake  and  sing  ye  that 
dwell  in  dust :  for  thy  deiv  is  as  the  deiu  of  herbs,  and  the  earth  shall 
cast  Old  the  dead,  Is.  xxvi.  19.  But  it  should  excite  jou  to  watch- 
fulness and  diligence,  to  know  that  it  is  not  every  one  who 
shall  rejoice  at  that  solemn  time.  Blessed  and  holy  is  he  that  hath 
part  in  the  first  resurrection :  on  such  the  second  death  hath  no  poiuer, 
hut  they  shall  he  priests  of  God  and  of  Christ,  Eev.  xx.  6. 

The  ascension  of  Christ  was  a  further  step  in  his  exaltation. 
He  who  had  humbled  himself  so  low  for  our  sakes,  who  had  not 
shrunk  from  the  loathsome  grave,  was  now  to  he  exalted  far  above  all 
principality,  andpotcer,  and  might,  and  dominion,  and  every  name  that 
is  named  not  only  in  this  world,  but  in  the  ivorld  to  come,  Eph.  i,  21, 
It  would,  doubtless,  have  been  pleasant  to  have  had  him  remain  in 
this  world,  to  our  weak  faith,  and  often  fainting  hope,  and  flag- 
ging zeal ;  it  would  have  been  encouraging  to  have  had  a  visible 
head  to  resort  to.  But  it  was  not  necessary,  while  the  reasons 
for  his  going  away  were  such,  that  it  was  better  he  should  depart. 
lie  has  gone,  that  he  might  send  the  Comforter.  He  has  gone  to 
intercede  for  his  people,  for  he  ever  liveth  to  make  intercession  for 
them,  Ileb,  vii.  25.  He  has  gone  that  he  might  exercise  the  prov- 
idential government  of  this  world — yes,  of  all  worlds  in  behalf 
of  his  blood-bought  church.  It  may  cause  a  smile  on  the  part  of 
some  to  hear  so  much  importance  attached  by  us  to  the  afifliirs  of 
the  too  commonly  despised  church  of  Christ.  It  may  subject  us 
to  the  charge  of  overweening  vanity  and  self-conceit,  when  we 
claim  for  her,  the  special  care,  and  deepest  thoughts  of  the  infinite 
Jehovah ;  but  this  arises  from  ignorance  of  her  true  importance 
in  his  eyes.  When  we  read  such  passages  as  this— //e  that 
touchdh  you,  touchcth  the  apple  of  his  eye,  Zech.  ii.  8  ;  and  this,  God 
hath  mark  Christ  to  he  head  over  all  things  for  the  church,  Eph.  i.  22, 
it  will  be  seen  that  it  is  impossible  to  estimate  too  highly  her 
dignity  and  value  in  the  eyes  of  her  Maker.  She  is  a  crown  of 
fjlory  in  the  hand  of  the  Lord,  and  a  royal  diadem  in  the  hand  cf  her 
God,  Is.  Ixii.  3. 

The  Saviour  has  gone  to  prepare  a  place  for  his  disciples,  and 
he  himself  has  added,  If  I  go  and  prepare  a  place  for  you  I  ivill 
come  again  and  receive  you  unto  myself  that  where  I  am  there  ye  may 
he  also,  John  xiv.  2,  3. 

It  is  for  this  that  we  wait.  The  world  may  now  look  down 
upon  the  church  of  Clirist,  and  scorn  our  expectations  of  future 
glory,  as  the  vain  dreams  of  enthusiasts,  or  the  silly  ravings  of 


EESURRECTIOISr  AND  ASCENSION   OP   CHRIST.  83 

fanatics  ;  but  we  know  in  wliom  we  have  believed.  He  ascended 
in  the  clouds  to  heaven,  and  the  angels  who  stood  by  his  apostles 
as  they  gazed  up  after  him  into  heaven,  assured  them  that  he 
should  so  come  again  in  like  manner  as  they  had  seen  him  go 
into  heaven.  He  shall  come  as  he  went,  in  the  clouds^  and  yet 
not  altogether  as  he  went,  for  but  few  of  the  human  race  wit- 
nessed his  departure  ;  and  though  crowds  of  angels  attended  him, 
but  few  of  them  were  visible  to  human  eyes.  But  not  so  shall  he 
come,  Tlie  Son  of  man  shall  come  in  the  clouds  of  heaven  with  foioer 
and  great  glory,  Matt.  xxiv.  30.  He  shall  come  in  the  glory  of  his 
father^  tvith  the  angels,  Matt,  xvi.  27,  Behold  he  cometli  with  clouds: 
and  every  eye  shall  see  him,  and  they  also  ivhich  pierced  him,  and  all 
tlie  Icindreds  of  the  earth  shall  ivail  because  of  him.  Rev,  i,  7, 

The  solemnity  and  sublimity  of  that  coming,  I  shall  not  at- 
tempt to  describe  ;  but  as  an  ambassador  of  him,  who  we  believe 
shall  come  to  he  our  judge,  I  exhort  you  to  be  in  readiness  for  his 
coming.  Let  your  loins  he  girded  about  and  your  lam^ps  burning , 
and  ye  yourselves,  like  unto  men  that  loait  for  their  Lord,  Luke  xii. 
35,  36,  God  grant  that  when  he  comes  we  may  not  be  forced  to 
cry  unto  the  rocks  and  the  mountains  to  fall  on  us,  and  cover  us 
from  his  presence ;  but  rather  may  look  up,  and  welcome  his 
coming  with  joy,  knowing  that  our  redemption  draweth  nigh, 

MxVGAO,  May  28,  IS'IS. 


SERMON    Y. 

INFLUENCES    OF    THE    SPIRIT. 

I  tell  you  the  trudi :  it  is  expedient  for  you  that  I  go  away  ;  for  if  I  go  not  away,  the 
Comforter  will  not  come  unto  you  ;  but  if  I  depart,  I  will  send  him  unto  you.— 
John  xvl  1. 

TiiEKE  was  a  touching  scene  exhibited  in  an  upper  room  at 
Jerusalem,  when  these  words  were  uttered,  and  the  painter's 
imagination  and  skill  has  been  called  into  exercise  more  than 
once  to  depict  it.  Let  us  for  a  moment  exchange  places  with  the 
disciples,  and  imagine  their  thoughts  and  feelings.  They  had 
now  been  living  with  the  Saviour  for  three  full  years,  and  shared 
his  lot  in  every  variety  of  circumstances.  They  had  followed 
him  in  all  his  wanderings,  they  had  been  hungry  and  thirsty  with 
him.  AVhen  wearied,  they  had  sat  at  his  feet,  when  refreshed,  they 
had  walked  again  at  his  side.  They  had  seen  his  miracles.  They 
had  marked  the  glow  of  intelligence  and  joy  diffused  over  the  face 
of  the  blind,  when  the  light  of  day  first  shone  upon  their  hitherto 
darkened  sight ;  they  had  observed  how  the  dumb  praised  him, 
and  those  who  had  been  deaf  listened  to  his  gracious  words. 
They  had  seen  the  lepers  approach  him  without  fear,  and  the 
lame  follow  him  with  unfaltering  steps.  They  had  witnessed  the 
joy  of  the  desolate  widow,  as  she  bent  over  her  only  son  restored 
to  life  by  him.  They  had  themselves  experienced  his  power. 
lie  had  fed  them  in  the  desert,  and  saved  them  when  the  tempest 
had  threatened  to  swallow  them  up.  They  had  followed  him 
through  evil  and  through  good  report,  trusting  that  he  should 
redeem  Israel.  They  had  seen  him  reviled  by  the  wicked,  and 
mocked  by  the  scribes  and  pharisecs,  till  t^hcy  felt  ready  to  call 
for  the  fire  of  heaven  to  consume  their  opposers.  The}'  had  seen 
many  turning  back,  and  walking  no  more  with  them,  while  they 
them.sclvcs,  knowing  that  he  had  the  words  of  life,  still  clave  to 
him.     They  had  been  with  him  in  the  holy  mountain,  and  had 


INFLUENCES   OF   THE   SriKIT.  35 

seen  him  when  his  face  did  shine.  They  had  heard  the  voice 
which  proclaimed  from  heaven,  This  is  my  beloved  Son.  They  had 
but  lately  accompanied  him  in  Iiis  triumphal  entry  into  Jerusa- 
lem ;  they  had  heard  the  multitude  shout  Hosannah  !  and  hoped 
that  now  should  be  the  end  of  all  sufferings,  and  the  consumma- 
tion of  all  their  hopes. 

But,  strangely  enough,  after  all  this,  they  heard  him  exclaim, 
even  in  a  public  assembly,  Now  is  mij  soul  troubled,  and  what  sJtall 
I  say?  Father,  save  me  from  this  hour,  John  xii.  27.  In  private, 
they  marked  that  he  became  more  solemn  and  sad  than  before. 
The  pale  and  pensive  face  of  the  man  of  sorrows,  is  now  more 
deeply  furrowed  by  grief  Mysterious  influences  weigh  down  his 
spirits, — a  strange  conflict  is  evidently  going  on  within  his  bosom, 
and  they  are  awed  to  silence  by  a  sympathy  which  they  feel,  but 
cannot  comprehend.  The  paschal  supper  follows,  and  then  that 
scene  of  unequalled  and  sublime  condescension,  when  Jesus,  know- 
ing  that  he  came  from  God,  and  went  to  Ood,  riseth  from  supper,  and 
laid  aside  his  garments,  and  took  a  towel  and  girded  himself,  and 
poured  ivater  into  a  basin,  and  washed  his  disciples'  feet,  and  wiped 
them  with  the  toivel  wherewith  he  ivas  girded,  John  xiii.  3-5.  After 
this,  they  heard  that  startling  declaration,  One  of  you  shall  betray 
me,  which  seems  to  have  been  made  at  the  very  time  they  Avere 
observing  the  supper,  which  he  appointed  to  be  a  lasting  memo- 
rial of  his  death.  He  sees  the  sorrows  that  fill  their  hearts,  and, 
ever  mindful  of  others'  sufferings,  even  in  the  midst  of  his  own, 
he  consoles  them  with  the  words.  Let  not  your  hearts  be  troubled, 
ye  believe  in  God,  believe  also  in  me.  Again  he  tells  them  he  must 
depart,  and  soon  they  shall  see  his  face  no  more.  With  counsels, 
and  warnings,  and  advice,  and  the  sweetest  strains  of  consolation, 
and  the  kindest  words  of  infinite  affection,  he  occupies  the  pass- 
ing moments.  Though  away  from  them,  he  would  not  leave 
them  comfortless.  He  would  still  be  with  them,  to  watch  over, 
and  to  protect,  and  to  keep  them.  It  was  the  farewell  address 
of  a  love  stronger  than  death,  and  we  may  easily  conceive  how 
his  words  would  thrill  through  the  hearts  of  the  disciples.  But 
still  they  were  sorrowful  at  heart.  How  could  it  be  good  for 
them,  that  he  should  leave  them,  and  be  seen  no  more  ?  His  in- 
structive parables, — his  wonderful  works, — his  kindness,  and  for- 
bearance, and  compassion,  how  could  they  live  without  these? 
One  and  all  they  declare,  they  would  rather  die  than  leave  him, 
though,  alas !  they  knew  not  so  well  as  he  did,  the  fickleness  and 


36  IXFLUEXCES   OF  THE   SPIRIT. 

feebleness  of  their  affection  for  him.  With  great  condescension 
and  kindness,  he  shows  that  his  departure  was  not  a  thing  to  be 
grieved  at ;  that,  on  the  contrary,  it  was  a  necessary  part  of  his 
great  phan  for  saving  the  world,  and  that  it  was  indispensable,  in 
order  to  fit  them  for  the  parts  they  had  to  perform.  I  tdl  you  the 
truth:  it  is  expedient  for  you  that  I  go  away  ;  for  if  I  go  not  away,  the 
Comforter  will  not  come  unto  you  ;  but  if  I  depart,  Iioill  send  him  unto 
you.  It  is  a  remarkable  passage,  solemnly  and  affectionately  in- 
troduced, and  worthy  of  special  notice.  Who  is  this  Comforter? 
and  what  is  the  work  he  performs,  which  makes  his  coming  so 
important  and  desirable  ? 

The  Comforter  is  the  Holy  Ghost,  otherwise  called  the  Spirit 
of  truth,  and  the  Spirit  of  Christ,  the  third  person  of  the  glorious 
Trinity,  equal  with  the  Father  and  the  Son.  He  was  known  to 
the  ancients,  for  in  the  record  of  creation  we  are  told  that  tlie 
Spirit  of  God  moved  upon  the  face  of  the  waters,  Gen.  i.  2.  His  per- 
son and  character  must  have  been  often  a  subject  of  earnest 
inquiry  to  those  who  expected  the  coming  of  Christ,  for  he  is 
most  distinctly  spoken  of  in  the  Old  Testament,  in  reference  to 
that  coming.  But  the  full  revelation  of  his  character  is  found 
only  in  the  New  Testament,  and  especially  in  this  last  discourse 
of  Christ.  But  everywhere  in  the  New  Testament  he  is  spoken 
of  in  terms  of  the  highest  honor.  The  names  and  titles  of  God 
are  given  to  him,  and  he  is  described  as  exercising  divine  attri- 
butes, acquainted  with  every  secret  thought,  Eom.  viii.  26, 
searching  all  things,  even  the  deep  things  of  God,  1  Cor.  ii.  10.  He 
is  called  the  Spirit  of  Christ,  because,  in  the  economy  of  redemp- 
tion, he  belongs  to  Christ.  He  was,  in  a  manner,  purchased  for  the 
church  by  his  death.  He  is  sent  forth  by  Jesus  Christ,  and  the  great 
object  of  his  mission  is  to  testify  of  Christ.  Obtained  by  Christ's 
death,  he  is  sent  forth  by  his  prayers.  When  our  Saviour  ascended 
up  on  high,  and  led  captivity  captive,  he  also  gave  gifts  to  men  ; 
and  of  all  his  gifts,  the  first  and  the  greatest  was  this,  the  gift  of 
the  Holy  Spirit;  and  oh,  what  a  gift  was  this !  It  came  down  at 
first,  with  a  fulness,  and  freeness,  and  profusion,  that  astonished 
even  those  who  had  been  expecting  it,  and  confounded  those  who 
had  not.  It  was  on  the  day  of  Pentecost.  The  disciples,  in  obedi- 
ence to  the  command  of  their  ascended  Lord,  still  tarried  at  Jerusa- 
lem, and  their  prayers  rose  constantly  with  one  accord  for  the  ful- 
filment of  his  promi.sc.  Suddenly,  there  came  a  sound  from  heaven, 
as  of  a  rushing  mighty  wind, — cloven  tongues  of  fire  appeared, — '■ 


INFLUEN-CES   OF  THE   SPIRIT.  87 

they  were  all  filled  with  tlie  Holy  Gliost,  and  spake  with  other 
tongues,  as  the  Spirit  gave  them  utterance. 

The  sensation  j)rodaced  in  Jerusalem  was  astonishing,  as  well 
it  might  be.  The  remembrance  of  the  crucifixion  of  Christ  had  not 
yet  died  away,  and  the  hearts  of  men  were  not  at  ease,  when  they 
thought  of  his  predictions.  When  this  new  wonder  was  noised 
abroad^  the  midtitude  speedily  gathered  together^  and  were  confounded 
at  what  they  saw  and  heard.  A  few  timid  Galileans,  without  in- 
fluence or  authority  in  the  state,  without  wealth  or  honor  among 
men,  were  now  seen  boldly  advocating  the  cause  of  him  who 
had  been  so  lately  crucified  in  scorn.  Known  to  all  men  to  be 
unlearned  and  ignorant  men^  they  were  heard  speaking  strange 
and  difficult  languages,  with  a  fluency  and  accuracy  that  no 
human  preceptor  ever  imparted.  Known  to  be  men  brought  up 
among  themselves,  and  possessing  no  power  that  other  men  did 
not  possess,  and  distinguished  by  nothing,  except  that  they  had 
heen  loith  Jesus,  they  were  now  seen  working  great  aiid  notable 
miracles,  which  none  of  their  enemies  dared  to  deny.  Wonder- 
ful, too,  were  the  effects  produced  by  their  preaching.  Eloquence 
has  been  defined  as  "the  art  of  persuasion,"  but  how  could  these 
fishermen  be  eloquent,  who  had  never  been  taught  in  the  schools  ? 
How  should  they  be  able  to  persuade  men  to  embrace  the  doc- 
trines of  the  crucified  Jesus,  when  the  chief  priests  and  pharisees, 
the  wise  and  the  learned,  without  excejDtion,  opposed  him  ?  Yet 
on  the  very  first  day  of  their  preaching,  three  thousand  men  were 
pricked  to  the  heart  by  their  words,  and,  asking  What  shall  ive 
do  ?  were  baptized,  and  added  to  their  number.  Nor  did  the  in- 
fluence stop  here.  Miracle  followed  upon  miracle,  conversion 
followed  after  conversion  ;  daily  were  added  to  them  such  as  should 
he  saved.  The  multitude  of  them  that  believed  were  of  one  heart  and 
of  one  soul,  and  no  wonder,  for  one  and  the  self-same  Spirit 
wrought  in  them  all.  The  influence  spread  abroad.  It  began  in 
Jerusalem,  but  it  stopped  not  there.  Persecution  began,  and  the 
disciples  were  scattered ;  but  they  went  everywhere  preaching 
the  word,  and  still,  as  they  preached,  men  became  obedient  to  the 
faith.-  The  mongrel  Samaritans  believed, — a  stranger  from  dis- 
tant Ethiopia  was  baptized,  and  went  rejoicing  to  his  own  land, 
where  he  proclaimed  the  same  truths.  The  Gentiles  were  called ; 
Cornelius,  and  others  with  him,  believed ;  and,  from  that  moment, 
the  apostles  went  abroad  to  all  nations.  Standing  before  the 
wealth  of  Ephesus,  and  the  luxury  of  Corinth,  and  the  learning 


38  INFLUE^X'ES   OF  THE   SPIRIT. 

of  Athens,  and  the  proud  power  of  imperial  Rome,  they  spake  of 
Jesus  and  the  resurrection.  Everywhere  they  were  scorned, 
everywhere  they  were  opposed,  everywhere  persecuted,  yet  in 
every  place  the  invincible  power  of  the  Spirit  selected  and 
brought  to  them  those  that  should  be  saved.  It  was  a  time  of 
overturning  among  the  nations ;  but  the  Spirit  of  God  moved  on 
in  his  conquering  course,  until  the  name  of  Christ  was  proclaimed 
in  the  temples  of  ancient  Eome,  and  the  palace  of  her  monarchs 
acknowledged  his  sway. 

"We  are  sometimes  so  dazzled  by  the  splendor  of  the  first  man- 
ifestation of  the  Spirit  as  to  be  incapable  of  attending  to  the  less 
brilliant  tokens  of  his  presence  in  our  own  times.  Indeed  there 
are  those  among  nominal  Christians  in  our  day,  of  whom  it 
may  be  said,  as  of  the  disciples  whom  Paul  found  at  Ephesus, 
they  have  not  so  much  as  heard  whether  there  he  an  Holy  Ghosts 
Acts  xix.  2.  But  there  is  an  Holy  Ghost.  There  are  influences 
of  the  Spirit  now  diffused,  and  now  felt,  among  the  churches  of 
Christ,  and  till  time  shall  end  those  influences  shall  be  diffused, 
and  be  felt.  It  was  an  express  promise  of  our  Saviour,  that  the 
Comforter  should  abide  icith  his  people  forever^  John  xiv.  16.  It 
is  the  distinguishing  character  of  the  people  of  Christ,  that 
the  Spirit  of  Christ  dwells  in  them,  Rom.  viii.  9  ;  and  of  the 
church  of  Christ,  that  it  is  a  spiritual  house  offering  up  spiritual 
sacrifices  unto  God,  1  Pet.  ii.  5.  I  pray  your  attention  for  a 
few  minutes  longer,  while  we  consider  some  of  the  works  of  the 
Spirit,  as  wrought  in  our  times,  and  as  they  must  be  wrought  in 
our  own  hearts,  if  we  wish  ever  to  see  the  face  of  our  God  in 
peace. 

One  of  the  names  given  by  the  Saviour  to  the  Comforter  who 
came  to  supply  the  wants  of  his  own  bodily  presence,  is  the 
Spirit  of  truth,  John  xv.  26.  It  is  an  expressive  and  appropriate 
name,  for  he  comes  to  enlighten  men,  of  whom  it  is  most  truly 
said,  that  naturally  we  walk  in  a  vain  show,  and  follow  after 
shadows,  and  falsehoods.  Mortifying  as  the  truth  is,  it  is  yet  in- 
contestable, that  we  arc  ignorant  of  God  and  his  true  character,— 
of  tlie  real  nature  of  sin,  of  our  own  condition,  and  of  the  way  of 
.salvation.  AVc  think  ourselves  wise,  and  that  we  know  all  these 
things,  but  it  is  not  so,  for  the  natural  man  receiveth  not  the  things 
of  Gr>d.  We  are  wise  for  this  world,  but  not  for  the  next ;  and 
therefore  these  things  are  foolisliness  unto  us,  1  Cor.  ii.  14.  We 
inay  even  be  acquainted  with  the  letter  of  the  word  of  God  but 


INFLUENCES   OF   THE   SPIRIT.  39 

its  real  import  is  hidden  from  us,  till  the  Spirit  of  truth  has 
opened  our  eyes  ;  for  the  God  of  this  ivorld  hath  blinded  the  eyes  of 
them  ivhich  believe  not,  lest  the  glorious  gospel  of  Christ,  loho  is  the 
image  of  God,  shoidd  shine  unto  them,  2  Cor.  iv.  4.  Now  the  object 
of  the  Spirit  is  to  remove  this  blindness,  and  to  lead  into  all  truth. 
Hence  he  is  sent  to  convince  the  ivorld  of  sin,  of  righteousness,  and  of 
a  judgment  to  come,  John  xvi.  8.  The  knowledge  of  sin,  of  the 
sinfuhiess  of  our  own  hearts,  though  a  deeply  painful  and  most 
humbling  knowledge,  is  yet  one  of  the  first  importance.  Xo  dis- 
ease that  affects  the  whole  constitution  can  ever  be  removed,  un- 
less its  real  nature  be  shown,  and  its  sores  probed  even  to  the 
bottom.  The  Spirit  of  Christ  performs  this  painful  process  by 
shov/ing  the  true  nature  of  sin,  and  its  odiousness,  as  committed 
against  so  glorious  a  being  as  our  God.  He  takes  the  soul  of 
man,  and  drawing  off  his  thoughts  from  surrounding  objects,  sets 
before  him  in  long  and  terrible  array,  the  sins  of  his  youth,  and 
of  his  more  matured  years.  He  leads  him  to  the  unerring  stand- 
ard of  God's  word,  which  requires  perfect  holiness,  and  shows 
how  every  thought  has  been  turned  aside.  He  arms  conscience 
with  her  native  power,  and  bringing  the  sinner  into  the  presence 
of  God's  perfect  justice,  bids  him  consider  faithfully  who  he  is, 
and  what  he  has  done,  and  asks,  what  retribution  awaits  conduct 
such  as  his  has  been  ?  The  differences  in  men's  natural  constitution 
and  temperament  will  greatly  modify  their  feelings  at  such  a  time 
as  this ;  but  there  is  no  man  who  has  been  wrought  upon  by  the 
Spirit  of  God,  faithfully  to  ask  himself  these  questions,  Avho  does 
not  tremble  at  the  view  of  himself  thus  obtained,  and  cry  out 
with  the  Philippian  jailer,  Wha,t  must  I  do  to  be  saved?  It  is  a 
dreadful  thing  to  stand,  as  men  are  sometimes  brought  to  stand 
in  the  full  light  of  the  Spirit  of  truth,  as  it  shines  upon  their  ini- 
quities, and  reveals  the  ineffable  justice  of  God.  It  is  a  fearful 
thing  thus  to  fall  into  the  hands  of  the  living  God.  But  how  shall 
we  escape  the  sword  of  his  justice  ?  How  shall  we  flee  from  the 
wrath  to  come  ?  How  shall  these  souls  that  are  dead  in  sin,  be 
made  alive  to  God  ?  Come  from  the  four  winds,  0  breath,  and 
breathe  ujyon  these  slain  that  they  may  live,  Ezek.  xxxvii.  9.  The 
Spirit  of  Christ  must  answer  these  questions,  and  it  is  his  work  to 
do  it.  There  is  a  way  of  escape,  and  Christ  is  that  way.  No  man 
Cometh  to  the  Father  but  by  him.  Would  you  find  that  way  and  walk 
therein  ?  Then  seek  the  Spirit's  influence,  for  it  is  the  Spirit  who 
testifies  of  Christ  and  leads  men  unto  him,  John  xiv.  26 ;  xv.  26 ; 


40  INFLUENCES   OF  THE   SPIRIT. 

xvi.  14,  15.  It  is  his  great  object  to  show  the  character  of  Christ, 
and  why  he  suffered ;  to  set  forth  the  efficacy  of  his  death,  and 
the  sufficiency  of  his  salvation.  When  the  serpent-bitten  Israelites 
were  perishing  in  the  wilderness,  Moses  erected  a  brazen  serpent 
on  a  pole,  and  bade  them  look  and  live.  The  skill  of  the  painter 
has  represented  that  scene,  when  friends  brought  their  friends, 
and  a  mother  her  child,  and  turned  its  dying  gaze  to  the  wonder- 
working sign.  As  Moses  lifted  up  the  serpent  in  the  tvildsrness,  so 
must  the  Son  of  Man  he  lifted  up;  that  lohosoever  believeth  on  him 
should  not  perish,  hut  have  eternal  life,  John  iii.  14.  The  Spirit  of 
Christ  here  performs  for  us  the  office  that  no  friend,  no  tender 
mother  even,  can  perform.  He  brings  the  crucified  one  before 
our  eyes,  and  bids  us  look  and  live.  Do  you  smile  at  this,  and 
say,  Hoiv  can  these  things  he  ?  The  age  of  miracles  has  passed.  In 
what  way  then  does  this  mysterious  Spirit  perform  his  operations  ? 
I  answer.  He  works  by  means ;  and  though  the  age  of  miracles 
be  passed,  that  of  supernatural  influences  has  not.  A  sermon,  a 
letter  from  a  pious  friend,  a  remarkable  providence  of  God,  an 
open  bible.  These  are  some  of  the  means ;  and  his  influences 
accompanying  them  work  upon  the  heart,  sometimes  gently  and 
sometimes  powerfully,  but  in  ways  that  we  cannot  explain. 
Ilave  you  never  felt  them  ?  lias  an  old  truth  never  darted  upon 
3'our  mind,  with  a  vividness  and  force  that  startled  you,  as 
though  it  were  a  new  revelation  ?  Have  you  not  felt  yourselves 
at  times  impelled  to  the  consideration  of  serious  things  ?  Have 
you  not  wished  at  times  that  you  knew  what  shall  befall  you 
when  you  shall  enter  the  untried  realities  of  the  other  world,  to 
which  we  so  rapidly  hasten  ? 

"  Hath  a  voice  within 
Nf'er  whispered  to  thy  secret  soul, 

Urged  thee  to  leave  the  ways  of  sin, 
And  yield  thy  heart  to  God's  control  ? 

Sinner,  it  was  a  heavenly  voice, 

It  was  the  Spirit's  gracious  call, 
It  bade  thee  make  the  better  choice. 

And  haste  to  Bcek  in  Christ  thine  all." 

These  influences  of  the  Spirit  arc  to  be  carefully  improved. 
There  is  a  wonderful  depth  of  meaning  in  the  words  of  our  Lord, 
21ie  xuind  hlowct/t  zvhcre  it  listcOi — so  is  every  one  that  is  horn  of  the 
iSpirit,  John  iii.  8.    Learn  a  lesson  from  the  sailor.     The  winds 


INFLUENCES   OF   THE   SPIRIT.  41 

he  encounters  are  not  ulways  favorable,  but  lie  knows  that  with- 
out the  wind  his  voyage  will  never  be  made.  It  is  his  object, 
therefore,  to  seek  those  regions  where  the  most  favorable  breezes 
blow,  and  he  is  anxious  to  improve  the  slightest  puff  of  air.  Sail 
after  sail  is  lifted  to  the  sky,  and  spread  to  the  breeze.  Every 
change  in  the  force  and  direction  of  the  wind  is  carefully  noted, 
and  the  corresponding  changes  made  in  the  canvass  of  his  vessel, 
day  by  day,  and  night  by  night,  with  untiring  perseverance  he 
observeth  the  winds  and  regardeth  the  clouds.  And  is  he  not 
wise  to  do  so  ?  Would  you  not  blame  him  if  he  pursued  any 
other  course  ?  Precisely  alike  is  our  situation,  the  same  as  his 
is  our  duty.  We  are  sailing  over  the  sea  of  life  ;  unknown  cur- 
rents are  carrying  us  among  unseen  dangers,  and  the  Spirit's  in- 
fluences are  the  only  breezes  that  can  waft  us  to  our  port  in 
heaven.  Watch  then  as  the  sailor  watches,  and  earnestly  pray 
for  those  influences,  and  you  shall  obtain  them.  Where  is  the 
dead  sea,  that  is  never  ruffled  by  the  breeze  ?  Where  is  the  man 
who  has  never  felt  the  stirrings  of  the  Spirit  ?  But  neglect  those 
influences,  misimprove  those  gracious  impressions,  which  every 
man  who  has  heard  of  Christ  has  felt,  and  who  can  you  blame  if 
the  currents  sweep  you  on  the  shoals,  and  you  make  shipwreck 
of  your  souls  forever? 

I  know  of  no  part  of  the  Scriptures  which  contain  such  im- 
portant and  delightful  truths,  as  those  that  speak  of  the  Holy 
Spirit,  and  his  efforts  to  turn  men  unto  God.  But  there  are  no 
truths  guarded  by  such  awful  sanctions  as  these  ;  for  those  same 
scriptures  tell  us,  that  though  the  Spirit  sulfereth  long  and  is  kind, 
yet  he  v;ill  not  always  wait.  They  speak  of  grieving  the  Spirit, 
of  quenching  the  Spirit.  They  speak  of  the  fearful  looking  for 
of  judgment  and  fiery  indignation  in  the  breasts  of  those  who  have 
rejected  his  offers  of  mercy.  It  is  a  melancholy  thing  to  see  a 
blasted  tree  in  the  greenwood  ;  or  a  becalmed  ship  at  sea  drifting 
on  the  rocks,  when  but  a  few  miles  off,  the  Avinds  are  careering 
in  their  playful  courses.  But  more  melancholy  and  sad  is  the 
condition  of  him,  of  whom  God  has  said.  He  is  joined  to  his  idols, 
let  him  alone,  Hos.  iv.  17.  Yet  such  there  are,  for  the  Spirit  of  God 
luill  not  always  strive,  and  the  sin  against  the  Holy  Spirit  is  the  sin 
that  will  not  be  forgiven. 

The  Holy  Spirit  is  the  author  of  Eegeneration.  Hence  it  was 
that  our  Saviour  said  with  such  solemnity  to  Nicodemus,  Verily, 


42  INFLUENCES   OF   THE   SPIRIT. 

verily,  I  say  unto  thee,  except  a  man  he  horn  of  ivater  and  of  the 
Spirit,  he  cannot  enter  into  the  kingdom  of  God,  John  iii.  5. 

The  Spirit  does  not  leave  believers  when  he  has  led  them  to 
Christ.  lie  dwells  in  them  as  an  holy  temple  to  the  Lord,  and 
abides  with  them  forever.  It  is  his  to  form  every  virtue  in  the 
heart,  and  cherish  every  emotion  of  good.  It  is  his  to  mortify 
sin,  and  to  strengthen  against  temptation.  It  is  his  to  strengthen 
us,  helping  our  infirmities,  and  enabling  us  in  praj^er  to  plead  for 
the  things  we  need.  The  Spirit  itself  maheth  intercession  for  us 
with  groaninrjs  that  cannot  he  uttered,  Rom.  viii.  26. 

The  influences  of  the  Spirit  in  the  heart,  and  the  fruits  of  the 
Spirit  in  the  life,  constitute  the  great  distinction  between  the  men 
of  God  and  the  men  of  the  world ;  for  while  the  latter  go  on 
adding  sin  to  sin,  the  former  are  known  by  the  fruits  of  the  Spirit 
in  their  lives,  which  are  love,  joy,  peace,  goodness  and  faith. 

The  doctrines  respecting  the  Spirit  of  God,  are  both  important 
and  mysterious.  Those  who  are  proud  of  their  own  powers,  and 
will  receive  nothing  which  they  cannot  comprehend,  despise  them 
as  mere  fantasies.  But  the  Bible  is  full  of  mysteries.  Every- 
thing around  us  is  full  of  mysteries.  Man  is  a  mystery  to  him- 
self Is  it  then  unlikely  that  the  plan  of  our  salvation  should 
contain  revelations  that  our  own  reason  would  never  have  dis- 
covered ?  No,  my  hearers;  when  we  have  searched  all  the  heights 
and  fathomed  all  the  depths  of  the  created  universe, — when  we 
have  walked  in  search  of  the  depths,  and  the  gates  of  death  have 
been  opened  to  us,  and  all  these  hidden  things  been  revealed  to 
us,  then  we  may  complain  that  we  cannot  comprehend  all  that  is 
said  concerning  that  Spirit  loho  searcheth  all  thing9,  even  the  deep 
tilings  of  God,  1  Cor.  ii.  10.  In  the  mean  time,  it  is  ours,  with 
holy  reverence,  to  obey  his  influences,  and  to  admit  him  into  our 
hearts.  It  is  our  part  to  walk,  not  after  the  flesh,  but  after  the 
Spirit ;  knowing  that  if  any  vian  have  not  the  Spirit  of  Christ,  he 
is  none  of  his,  Horn.  viii.  9. 

Macao,  June  4,1843. 


SEKMON    VI. 

JACOB'S   PRATER. 

And  Jacob  said,  Oh  God  of  my  father  Abraham,  and  God  of  my  father  Isaac,  the 
Lord  which  saidst  unto  me.  Return  unto  thy  country,  and  to  thy  kindred,  and  I 
will  deal  well  with  tliee  ;  I  am  not  worthy  of  the  least  of  all  thy  mercies,  and  of 
all  the  truth  which  thou  hast  showed  unto  thy  servant ;  for  with  my  stafif  I  passed 
over  this  Jordan,  and  now  I  am  become  two  bands.  Deliver  me,  I  pray  thee, 
from  the  hand  of  ray  brother,  from  the  hand  of  Esau:  for  I  fear  him,  lest  he  will 
come  and  smite  me,  and  the  mother  with  the  children.  And  thou  saidst,  I  will 
surely  do  thee  good,  and  make  thy  seed  as  the  sand  of  the  sea,  which  cannot  be 
numbered  for  multitude. — Genesis  xxxii.  9-12. 

The  life  of  the  patriarch  Jacob  was  a  life  of  much  affliction 
and  sorrow.  At  the  age  of  more  than  six  score  years,  when  he 
stood  before  Pharaoh,  he  said,  The  days  of  the  years  of  my  pilgrim- 
age are  an  hundred  and  thirty  years :  few  and  evil  have  the  days  of 
the  years  of  my  life  been,  Gen.  xlix.  7.  The  causes  of  his  afflictions 
were  various,  but  that  which  chiefly  distressed  him,  and  for  the 
longest  period  made  hira  an  exile  from  his  father's  house,  was  his 
contention  with  Esau  his  brother.  It  is  a  melancholy  thing  that 
in  this  world,  our  greatest  sorrows  often  arise  where  we  naturally 
expect  the  greatest  happiness.  Thus  Jacob  found  that  a  brother 
offended  is  harder  to  be  won  than  a  strong  city^  and  their  contentions 
are  like  the  bars  of  a  castle^  Prov.  xviii.  19. 

After  spending  twenty,  or,  as  many  with  great  reason,  suppose 
forty  years,  away  from  his  father's  house,  Jacob  received  a  divine 
command  to  return  to  his  own  country.  It  does  not  appear  that 
he  had  received  any  intimation  of  his  brother's  feelings  towards 
him,  during  their  long  separation,  and  the  command  that  bade 
him  return  did  not  inform  him  what  reception  he  should  meet 
from  the  injured  and  revengeful  Esau.  Yet  he  had  various  cir- 
cumstances to  encourage  him.  The  divine  command  itself  was 
amply  sufficient.  Added  to  this  he  was  cheered  by  the  appear- 
ance of  two  bands  of  angels,  sent  to  guard  him  on  his  way,  and 


44  JACOBS   PRAYER. 

to  assure  him  of  the  divine  iDrotectiou.  Tet  as  he  drew  near  the  end 
of  his  journey,  fears  began  to  arise  and  distraet  his  mind.  He 
knew  that  he  had  injured  his  brother;  he  knew  his  violent  dis- 
position ;  and  knew  too,  that  if  Esau  still  retained  his  anger,  it 
was  in  vain  for  him,  encumbered  Avith  his  family  and  flocks,  to 
think  of  escaping  from  him.  The  messengers  that  he  sent  to  find 
grace  in  his  sight,  brought  back  an  answer  by  no  means  calculated 
to  allay  his  fears.  We  came  to  thy  brother  Esau,  and  also  he  cometh 
to  meet  thee,  and  four  hundred  men  iviih  him.  The  purpose  of  Esau 
in  coming  with  such  a  host,  is  not  stated,  but  the  probability  is, 
that  he  came  to  execute  his  long-cherished  purpose,  eve7i  to  slay 
Us  brother  Jacob,  Gen.  xxvii.  41.  So  at  least  Jacob  thought,  and 
as  may  well  be  supposed,  he  was  greatly  afraid  and  distressed.  For 
a  while  he  seems  almost  to  have  forgotten  the  divine  command 
and  promises,  and  the  guardian  host,  which  though  invisible  still 
surrounded  him,  (Ps.  xxxiv.  7.)  He  had  toiled  long  in  a  foreign 
land,  in  the  day  the  drought  consumed,  him,  and  the  frost  by  night,  and 
sleep  departed  from  his  eyes,  Gen.  xxxi.  40.  He  was  now  return- 
ing to  spend,  as  he  hoped,  the  evening  of  his  days  in  peace,  with 
his  flocks  and  his  wealth,  his  children  and  his  friends,  in  the  land 
of  promise.  But  before  he  had  even  entered  that  desired  land, 
or  crossed  the  Jordan  that  separated  it  from  the  profane  world 
around,  he  found  himself  in  danger  of  losing  all  and  life  itself, 
from  the  hands  of  a  brother.  With  no  ordinary  experience,  even 
in  his  life  of  frequent  reverses,  he  took  every  precaution  to  avert 
at  least  a  part  of  the  threatened  danger;  and  dividing  the  people 
Oiat  loere  with  him,  and  his  fiocJcs,  and  herds,  and  camels,  into  two 
bands,  he  said,  Jf  Esau  come  to  the  one  company  and  smite  it,  then 
tiie  other  company  ivhich  is  left  shall  escape.  This  was  all  the  prepa- 
ration he  could  make,  but  it  was  not  all  that  he  could  do ;  and 
alarmed  though  he  Avas,  he  looked  up  to  God,  and  gave  utterance 
to  his  feelings  in  a  prayer,  which  in  appropriateness,  simplicity, 
fervor,  and  excellence,  is  equalled  only  among  the  prayers  of  the 
Bible. 

To  us,  who  are  as  much  called  upon  as  ever  the  ancient 
patriarchs  were  to  address  ourselves  to  God  in  prayer,  it  cannot 
but  be  interesting  to  know  what  words  they  used  in  their 
addresses  to  the  throne  of  grace,  and  with  what  arguments  they 
enforced  their  supplications,  and  the  prayer  before  us  is  full  of 
instruction  on  both  these  points.  Jacob  commenced  his  prayer 
in  a  manner  which,  while  it  expressed  strong  confidence  in  God, 


Jacob's  prayer,  45 

combined  also  some  of  the  strongest  reasons  that  could  be  urged 
why  God  should  hearken  to  him,  and  grant  his  request.  He  did 
not  appear  before  him  as  one  who  had  had  no  previous  communi- 
cations with  him.  The  suppliant  was  well  known  to  the  Almighty, 
as  his  fathers  were  before  him.  Oh  God  of  my  father  Abraham, 
and  Qod  of  my  father  Isaac.  It  is  not  an  unmeaning  form  of 
words  that  is  used,  when  God  is  called  the  God  of  Abraham,  and 
Isaac,  and  Jacob.  He  is  also  the  God  of  all  men,  but  he  is  never 
called  the  God  of  Cyrus,  or  of  Eome,  as  he  is  called  the  God  of 
Abraham,  and  the  God  of  Israel.  He  is  in  a  peculiar  manner 
their  God,  for  he  formed  a  covenant  with  Abraham  and  his 
descendants,  promising  to  them  all  needed  earthly  blessings,  and, 
above  all,  the  gift  of  his  own  Son,  Jesus  Christ.  This  covenant, 
and  every  blessing  connected  with  it,  is  referred  to  everj^  time 
that  God  is  addressed  as  the  God  of  Abraham,  and  it  was  because 
Jacob  trusted  in  that  covenant,  that  he  thus  calls  upon  God,  He 
pleads  his  covenant  relation  with  him,  as  the  descendants  of  those 
to  whom  special  promises  had  been  made,  as  a  reason  why  he 
should  be  delivered,  in  this  his  time  of  distress.  He  had  alsp 
another  reason  for  hoping  for  deliverance.  He  had  not  needlessly 
run  into  danger.  He  had  not  left  the  path  of  duty,  but  was  now 
acting  in  obedience  to  an  express  command  of  God,  Might  he 
not,  therefore,  expect  that  God  would  put  forth  his  hand  and 
protect  him?  It  is  not  the  custom  of  God  to  forsake  his  people 
in  difficulties,  when  those  difficulties  come  upon  them  in  the  way 
of  obedience  to  his  injunctions,  Jacob  had  been  for  many  years 
a  stranger  sojourning  in  a  strange  land,  but  though  he  sore  longed 
after  his  falher''s  ho7ne,  yet  he  would  not  take  a  step  thitherward, 
till  assured  it  was  agreeable  to  God's  will  that  he  should  do  so. 
That  will  was  finally  intimated  to  him,  and  in  obedience  to  it  he 
acted.  While  thus  acting,  these  difficulties  came  upon  him,  but 
he  comforted  himself  by  saying,  it  was  not  himself,  but  the  Lord, 
which  said  unto  him,  Return  unto  thy  country,  and  to  thy  hindred. 
And  besides  the  encouragement  he  derived  from  his  covenant 
relation  to  God,  and  the  consciousness  of  being  in  the  path  of 
duty,  he  was  farther  sustained  by  having  received  a  special  promise 
of  protection.  Had  God  merely  commanded  him  to  go,  it  would 
have  been  a  sufficient  warrant  to  expect  protection,  but  God  had 
also  said  unto  him.  And  I  loill  deal  well  with  thee.  Stronger 
grounds  of  encouragement,  he  could  not  desire ;  more  explicit 
assurances  of  good,  he  could  not  need.     These  grounds  of  encour- 


46  Jacob's  prayer. 

agement,  be  it  observed,  were  not  in  himself,  but  in  God,  and  it 
w°as  well  for  Lini  that  he  had  such  grounds  for  eneouragement, 
and  such  assurances,  on  which  to  rest  his  faith  ;  for  in  himself  he 
felt  that  he  had  no  title  to  the  favor  of  God,  and  no  claim  on  his 
mercy.  The  creature  of  his  bounty,  and  fed  by  his  hand,  he 
could  see  that  he  had  still  grievously  erred  in  many  points,  and 
gone  astray,  while  he  had  done  nothing,  and  could  do  nothing, 
that  should  make  God  a  debtor  to  himself  He  could  not  but 
feel,  as  he  looked  back,  that  he  had  sinned  greatly  in  deceiving 
his  father,  and  imposing  upon  him  by  false  pretences ;  and  that 
Esau  had  just  cause  of  complaint  against  him,  for  supplanting 
him  of  his  birthright,  and  defrauding  him  of  his  expected  blessing. 
It  was,  therefore,  with  deep  humility  and  contrition  that  he  now 
confessed  himse\^  unworthj  of  the  least  of  all  God's  7nercies,  and  his 
truth.  How  different  was  his  language  and  his  spirit  from  that 
of  his  proud  descendant,  the  pharisee,  who  boldly  stood  up  in 
the  temple  to  demand  the  favor  of  God,  as  the  simple  debt  of  jus- 
tice due  to  his  good  deeds  !  But  true  piety  is  ever  deeply  hum- 
bled before  God,  and  Abraham,  and  David,  and  Job,  as  well  as 
?J"acob,  always  abased  themselves  when  they  spake  unto  God,  and 
confessed  themselves  undeserving  of  his  mercies. 

Jacob,  amidst  all  his  fears  and  confessions  of  guilt,  was  not 
unmindful  of  the  mercies  he  had  received  from  God,  and  he  refers 
to  them  in  his  prayer,  partly  that  he  may  express  his  thankful- 
ness for  them,  and  partly  that  he  may  encourage  himself  with 
the  hope  of  other  mercies  from  God.  Had  the  Lord  so  highly 
favored  him  in  times  past,  and  will  he  now  desert  him  ?  Surel}'" 
not.  True,  he  was  afraid,  for  danger  was  very  near.  True,  he 
was  unworthy,  for  he  had  been  a  great  offender;  but  still  he 
could  not  forget  how  the  mercy  of  God  had  ever  led  him  along, 
and  how  his  truth  and  faithfulness  had  still  sustained  him.  It  is 
wonderful  how  soon  the  memory  will  run  over  all  the  events  of 
a  long  lifetime,  and  place  them  in  one  vivid  picture  before  the 
mind.  Space  and  time  are  nothing  to  the  living  principle  within 
us;  and  in  scarcely  more  time  than  it  required  to  speak  the 
words,  had  Jacob  recalled  his  feelings,  when,  solitary  and  alone, 
he  crossed  the  Jordan.  He  thought  of  his  sojourning  in  the  land 
of  Mesopotamia,  and  how  there  from  a  small  one,  he  had  become 
a  strong  nation ;  and  he  is  now  returning,  rich  in  all  kinds  of 
posscssion.s,  to  the  land  of  his  birth.  In  all  that  time  the  good- 
ness of  the  Lord  had  been  great  to  him,  and  he  cannot  but  speak 


Jacob's  prayer.  47 

of  all  the  mercy  and  truth  he  had  showed  to  his  servant^  for  with  my 
staff  I  passed  over  Jordan^  and  now  I  am  become  two  hands.  Thus 
the  remembrance  of  past  mercies  encouraged  him  to  hope  for 
mercies  yet  to  come. 

The  prayer  itself  is  a  remarkable  one.  He  prays  for  deliver- 
ance from  the  hand  not  of  a  sworn  and  hereditary  enemy,  but 
from  the  hand  of  his  own  brother.  Deliver  me^  I  pray  thee,  from 
the  hand  of  my  brother,  from  the  hand  of  Esau  ;  for  I  fear  him,  lest  he 
will  come  and  smite  me,  and  the  mother  with  the  children.  The  expres- 
sion, to  smite  the  mother  with  the  children,  was  a  common  one  to 
denote  the  extreme  of  cruelty  and  rage.  The  comparison  seems 
to  be  taken  from  those  who  robbed  bird's-nests,  taking  away  both 
the  mother  and  the  young,  and  leaving  the  nest  utterly  desolate, 
and  it  shows  well  how  greatly  Jacob  feared  his  brother.  Sin  has 
brought  strange  things  into  the  world.  It  has  brought  confusion 
and  contention  into  the  abodes  of  order  and  harmony,  and  armed 
man  against  his  brother.  It  has  obliged  the  weak  to  lift  up  their 
voices  to  God,  who  ruleth  over  all,  for  protection  from  those  very 
persons  who  ought  to  have  been  their  surest  defence. 

The  prayer  of  Jacob  was  short,  as  the  most  of  those  recorded 
in  the  Scriptures  are.  It  needs  not  many  words,  nor  vain  repe- 
titions, to  make  known  our  wants  unto  God,  for  his  ear  is  ever 
open  to  hear,  and  his  heart  ever  ready  to  compassionate  those  in 
any  distress.  It  was  also  to  the  point,  for  Jacob  knew  what  he 
wanted,  when  he  made  his  prayer  unto  God ;  and  it  was  hearty 
and  sincere,  for  he  felt  his  need  of  Divine  assistance.  Though 
he  prayed  for  deliverance  from  the  hand  of  Esau,  who  sought  his 
life,  his  prayer  breathes  no  unkind  spirit  towards  him.  He  still 
calls  him  his  brother. 

But  when  a  man  is  in  earnest  in  urging  any  petition,  either  to 
man  oi-  to  God,  he  will  not  rest  satisfied  with  the  bare  presenta- 
tion of  his  request.  He  will  also  urge  it  by  the  force  of  every 
argument  in  his  power.  His  whole  prayer  is  a  continued  series 
of  arguments  with  God,  Before  he  gave  utterance  to  his  peti- 
tion, he  addresses  him  as  his  covenant  God,  and  pleads  that  he 
was  directly  commanded  to  put  himself  in  his  present  dangerous 
position.  He  urges  the  special  promise  of  favor  he  had  received, 
and  draws  an  argument  also  from  the  past  mercies  of  God,  and 
even  from  his  own  present  fears.  All  these  he  spreads  before 
God.  All  these  he  pleads  along  with  his  petition.  But  he  has 
still  another  argument  to  plead.     In  the  gracious  intercourse  of 


48  Jacob's  prayek. 

God  with  liis  fathers,  it  had  been  promised  to  Abrtdiam  and  Isaac, 
that  tliey  should  be  greatly  increased  and  multiplied,  and  that  in  their 
seed  all  the  families  of  the  earth  should  be  blessed.  This  promise 
had  been  relocated  to  Jacob,  many  years  before  the  present  time, 
when  he  was  fleeing  without  a  companion  from  the  face  of  Esau. 
Should  his  brother  now  be  permitted  to  wreak  his  vengeance 
upon  him,  and  smite  the  mother  with  the  children,  where  would 
be  the  faithfulness  of  God?  or  how  could  his  purposes  be  accom- 
plished, in  making  of  the  seed  of  Abraham,  and  Isaac,  and 
Jacob,  a  great  nation  ? 

But  we  shall  very  improperly  limit  the  force  of  the  promise, 
if  we  confine  it  to  the  mere  personal  descendants,  and  temporal 
interests  of  the  race  of  the  patriarchs.  Its  main  reference  was  to 
Christ,  and  the  salvation  he  was  to  procure ;  for  he  was  to  be 
born  from  among  the  descendants  of  Jacob,  and  in  him  were  all 
the  nations  of  the  earth  to  be  blessed.  It  was  this,  therefore, 
which  Jacob  had  in  mind,  when  he  pleaded  with  God:  Thou 
saidst,  I IV ill  surely  do  thee  good,  and  make  thy  seed  as  the  sand  of  the 
sea,  which  cannot  he  numbered  for  multitude.  His  prayer  was, 
therefore,  really  a  prayer  in  the  name  of  Christ,  and,  using  such 
an  argument  with  God,  it  could  not  but  prevail.  He  obtained, 
therefore,  that  which  he  prayed  for,  and  when  he  met  his  brother, 
the  lion  was  changed  into  a  lamb.  And  Esau  ran  to  meet  him,  and 
embraced  him,  and  fell  on  his  neck,  and  kissed  him,  and  they  ivept, 
Gen.  xxxiii.  4. 

It  is  a  sublime  thing  to  pray.  Even  on  earth,  when  a  subject 
is  favored  with  an  audience  with  his  monarch,  he  comes  before 
Lim  with  reverence ;  he  carefully  prepares  himself,  that  no  re- 
mark he  makes  may  prove  displeasing  to  his  superior ;  and  he 
earnestly  expects  to  receive  some  benefit  from  him.  If  such 
feelings  possess  our  minds,  even  in  our  dealings  with  our  fellow- 
creatures,  and  on  matters  of  merely  temporal  interest,  how  much 
more  should  our  hearts  be  filled  with  reverence,  in  the  presence 
of  the  Holy  ^fajesty  of  heaven,  when  our  dealings  with  him  con- 
cern our  soul's  eternal  well-being.  It  is  true  he  shows  great 
grace  in  condescending  to  hear  us,  and  we  may  always  approach 
him  with  confidence  ;  but  beware  lest  that  confidence  degenerate 
into  raslinesH  or  familiarity.  Be  not  rash  with  thy  mouth,  and  let 
not  thy  heart  he  hasty  to  utter  anything  before  God;  for  God  is  in 
heaven,  and  thni  upon  earth ;  therefore,  let  thy  ivords  he  few,  Ecc.  v.  2. 

Study,  therefore,   the   })raycrs   of  such  men  as  Jacob,   and 


Jacob's  prayer.  49 

David  of  old,  for  they  are  complete  and  copious  formiilas  for  our 
direction.  The  man  whose  heart  is  deeply  imbued  with  reverence 
to  God,  and  with  a  due  sense  of  his  own  sinfulness,  will  reverently 
worship  his  Creator,  and  humbly  confess  his  own  offences.  Filled 
with  gratitude  for  past  favors,  he  will  acknowledge  his  dependence 
upon  God  for  thfm  all,  and  will  pray  for  a  continuation  of  the 
same.  His  petitions  will  not  be  mere  lip  service.  He  will  be 
anxious  to  receive  what  he  asks  for,  and  while  he  prays  with 
submission  to  the  will  of  God,  it  will  yet  be  with  earnest  cries ; 
nor  will  he  fail  to  bring  arguments  to  plead  with  his  Maker, 
Whatever  other  arguments  he  presents,  he  will  not  fail  to  plead 
in  the  name  of  Christ,  and  so  doing,  he  shall  be  certain  of  receiv- 
ing his  requests,  if  they  be  such  as  shall  be  good  for  him  to 
receive.  Hitherto^  said  our  Saviour,  in  his  last  address  to  his  dis- 
ciples, ye  have  asked  nothing  in  my  name.  AsTc.^  and  ye  shall  receive, 
that  your  joys  may  hefidl,  John  xvi.  24. 

Among  all  the  evidences  of  the  possession  of  true  religion  in 
the  heart,  few  are  better  than  the  habit  of  humble,  fervent,  per- 
severing prayer.  Our  spiritual  life  is  so  dependent  upon  supplies 
of  grace  from  above,  and  on  constant  intercourse  with  our  Maker, 
that  a  prayerless  Christian  is  a  solecism  in  terms,  and  an  impossi- 
bility in  fact.  The  lirst  evidence  of  being  a  child  of  God  is 
given,  when  it  is  said,  as  it  was  said  concerning  the  persecuting 
Paul  of  old.  Behold,  he  prayeth ;  and  the  hj^pocrite's  character  is 
pointed  out,  when  it  is  said.  Will  he  always  call  npon  God?  Job 
xxvii.  10.  By  prayer,  we  derive  every  blessing  from  above. 
The  atmosphere  we  breathe  is  unftworable  to  the  growth  of  reli- 
gion, and  it  is  only  by  prayer  we  can  receive  those  supjplies  that 
are  essential  to  our  spiritual  well-being. 

"  Prayer  is  the  Christian's  vital  breathy 
The  Christian's  native  air, 
His  -watchword  at  the  gate  of  death, 
He  enters  heaven  by  prayer." 

Yet  it  is  a  duty  and  privilege  sadly  neglected;  for  it  is  not  enough 
merely  to  say.  Lord,  Lord,  or  to  repeat  a  form  of  words,  while 
the  heart  goeth  after  vanities.  True  prayer  is  a  spiritual  thing, 
and  requires  a  spiritual  frame  of  mind  to  offer  it  aright,  and  God 
will  accept  of  the  broken  prayer,  and  the  half-suppressed  sigh  of 
the  contrite  heart,  when  he  would  turn  away  from  the  polished 
speech  and  well-chosen  petition  of  the  self-confident,  unhumbled 
pharisee. 

4 


50  Jacob's  prayer. 

Fellow-Christian!  what  is  the  character  of  your  prayers? 
You  may  find  a  good  test  of  your  growth  in  grace  and  Christian 
standing,  simply  in  the  character  of  your  prayers.  In  the  prayer 
of  Jacob,  of  which  a  hasty  review  has  been  made,  you  see  that 
everything  is  to  the  point,  that  there  is  no  wandering,  no  point- 
less, uncertain  petitions,  no  repetitions.  lie  came  to  the  throne 
of  grace,  and  he  had  an  errand  there.  On  what  errand  do  you 
come  ?  Or  do  you  come,  merely  because  it  is  a  matter  of 
course  ?  He  had  a  petition  and  a  request  to  offer.  "What  is  your 
petition  and  your  request  ?  He  came,  desiring  an  answer.  Do 
you  desire  an  answer  to  your  prayers  ?  He  came  with  his  mouth 
filled  with  arguments.  The  covenant  of  God,  a  command  to 
himself,  a  special  promise,  a  general  promise,  that  included  the 
coming  of  a  Saviour, — all  these  were  his  arguments.  Do  you 
bring  arguments?  do  you  plead  promises  in  prayer?  If  jon 
read  the  Bible  carefully,  and  pondered  over  it,  you  would  find 
both  subjects  enough  to  pray  about,  and  promises  and  arguments 
with  which  to  fill  your  prayers.  It  is  careless  reading  of  the 
Scriptures,  that  is  one  cause  of  your  barrenness  and  coldness  in 
prayer. 

But  further.  Jacob's  prayer  had  a  full  confession  of  un worthi- 
ness connected  with  it,  and  also  a  thankful  acknowledgment  of 
mercies  received.  These  are  also  parts  of  prayer.  "Praj'^er  is 
the  offering  up  of  our  desires  unto  God,  for  things  agreeable  to 
his  will,  in  the  name  of  Christ,  with  confession  of  our  sins,  and 
thankful  acknowledgment  of  his  mercies."  Do  your  prayers  con- 
tain these  essential  parts  ?  I  do  not  ask,  have  they  this  form  ? 
It  is  most  likely  they  have, — but  do  these  parts  of  your  prayers 
come  from  your  hearts?  My  brethren,  if  you  would  prosper, 
and  be  accepted  in  your  prayers,  I  would  advise  you  to  study 
and  imitate  the  prayer  of  Jacob,  particularly  in  these  five 
things : — 

1.  Have  an  object  when  you  come. 

2.  Plead  for  it  earnestly,  with  all  due  arguments. 

3.  Confess  your  own  unworthincss. 

4.  Acknowledge  the  mercy  of  God,  which  has  so  long  sup- 
plied you. 

5.  And,  lastly,  lot  all  things  be  done  in  the  name  of  Jesus 
Christ. 

Macao,  June  18,  1843. 


SERMON  VII. 

PLANTS  OF  THE  HOUSE  OF  THE  LORD. 

They  that  be  planted  in  the  house  of  the  Lord  shall  flourish  in  the  courts  of  our  God. 
Psalm  xcii.  13. 

The  fertility  of  oriental  climates  produces  many  and  splendid 
objects  to  gratify  the  eye,  and  gives  rise  to  equal  splendor  in 
imagery  and  comparison.  The  Bible  is  an  Eastern  book,  and  its 
poetry  like  other  eastern  poetry,  breathes  the  fragrance  of  an  at- 
mosphere of  spices.  Every  object  of  beauty  is  drawn  into  the 
service  of  religion,  and  one  familiar  with  its  pages  sees  almost 
nothing  around  him  that  is  not  sanctified  by  its  frequent  allusions 
and  comparisons.  The  sentiment  of  our  text  is  founded  on  a 
comparison  drawn  from  the  forest  trees  of  the  land  of  Palestine. 
The  preceding  verse  had  compared  the  righteous  to  the  stately 
and  towering  palm,  with  its  nourishing  fruit,  and  to  the  cedar  of 
Lebanon  with  its  spreading  shade,  and  its  undying  greenness. 
The  righteous  shall  flourish  like  the  palm-tree :  he  shall  groiv  like  the 
cedars  in  Lebanon.  Continuing  his  comparison,  the  Psalmist  de- 
clares. Those  that  are  planted  in  the  house  of  the  Lord,  shall  flourish 
in  the  courts  of  our  Ood. 

It  is  proposed  to  inquire  into  the  meaning  of  the  expression, 
planted  in  the  house  of  the  Lord,  and  to  show  the  connection  be- 
tween such  planting  oxidi  flourishing  in  the  courts  of  God. 

The  church  of  God  is  oftentimes  compared  to  a  garden,  filled 
with  every  variety  of  flower  and  plant  and  tree.  Yet  as  in  all 
our  gardens,  weeds  infest  the  ground,  and  thorns  and  thistles  and 
noxious  plants  usurp  the  places  reserved  for  useful  and  ornamental 
trees, — so  it  is  in  the  garden  of  God,  It  is  not  every  plant,  that 
makes  a  fair  show,  which  has  a  right  to  stand  there.  There  may 
even  be  branches  of  the  useful  vines,  which  bearing  no  fruit, 
shall  be  taken  away,  John  xv.  2,  and  of  those  which  are  utterly 


52  PLANTS  OF  THE  HOUSE  OF  THE  LORD. 

useless,  the  stern  decree  has  gone  forth,  Cut  it  clown,  why  cumhereth 
it  the  ground?  It  becomes  therefore  a  matter  of  the  utmost  moment 
to  discern  between  the  bad  and  the  good  ;  to  distinguish  between 
the  Trees  of  righteousness,  the  branch  of  his  planting,  and  those 
which  bearing  only  wild  and  noxious  fruits,  are  rejected  and  nigh 
unto  cursing  ;  whose  end  is  to  he  bimied,  Heb.  vi.  8. 

The  planting  here  spoken  of  is  evidently  something  more  than 
mere  external  form.  It  certainly  implies  that  that  which  is  planted 
possesses  a  living  principle  within,  which  grows  and  flourishes 
when  once  its  roots  are  placed  in  the  appropriate  soil.  This 
planting,  therefore,  in  the  house  of  the  Lord— or,  divesting  the 
expression  of  its  figurative  dress— this  numbering  of  any  one  in 
the  church,  and  among  the  people  of  God,  does  not  consist  in  ex 
ternal  rites  and  ordinances  alone.  That  baptism  is  a  solemn  and 
important  and  most  useful  ordinance,  is  admitted  by  all,  who  pay 
any  respect  to  the  institutions  of  our  God ;  but  that  baptism 
alone,  or  the  Lord's  Supper  alone,  or  both  of  them  together,  can 
save  the  soul,  is  an  error  of  the  most  dangerous  kind,  and  worthy 
of  the  cunning  and  malice  of  the  god  of  this  world  who  invented 
it.  Baptism  is  not  regeneration.  If  the  blood  of  bulls  and  of 
goats  could  not  take  away  sin,  shall  the  sprinkling  of  a  little 
water  on  the  outward  body,  ^vash  away  the  stains  of  the  unseen 
soul?  Did  not  Simon  Magus,  who  believed  and  was  baptized, 
still  remain  in  the  gall  of  bitterness  and  the  bonds  of  iniquity  ?  Did 
not  Judas  rise  from  the  Lord's  table  to  go  to  his  own  place,  with 
the  fearful  declaration  sounding  after  him,  good  ivere  it  for  that 
man,  if  he  had  never  been  born,  Mark  xiv.  21.  Thousands  there 
are,  you  may  have  known  such,  who  have  been  baptized  in  the 
name  of  Christ,  and  yet  by  their  conduct  shame  the  very  heathen 
themselves.  Shall  their  baptism  save  them  ?  The  confessions  of 
faith  of  all  the  reformed  churches  are  on  this  point,  plain  and 
explicit.  Thus  in  the  twenty-seventh  of  the  articles  of  religion 
of  the  Church  of  England,  it  is  expressly  called, — not  regenera- 
tion,— but  "a  sign  of  regeneration  or  the  new  birth,  whereby, 
a.9  by  an  instrument  they  that  receive  baptism  rightly,  are  grafted 
into  the  church."  Such  is  its  true  nature.  It  is  merely  an  instru- 
ment, and  if  rightly  used,  is  of  excellent  service.  But  if  there 
be  nothing  but  the  instrument, — if  a  man  be  merely  received  into 
the  visible  church  by  this  outward  ordinance, — if  there  be  no  root, 
and  living  principle, — and  if  that  living  principle  do  not  exert 
itself  and  grow, — then  he  is  only  a  dry  stick  in  the  house  of  God. 


PLANTS  OF  THE  HOUSE  OF  THE  LORD.  53 

He  is  not  planted  there.  The  blast  shall  prostrate  him  to  the 
ground,  and  he  shall  be  gathered  and  cast  forth  with  others,  to 
become  fuel  for  the  fire.  Neither  by  this  planting  in  the  house 
of  the  Lord  are  we  to  understand,  a  mere  profession  of  religion, 
even  though  it  be  joined  to  external  morality,  and  a  blameless  de- 
portment. It  is  not  enough  merely  to  read  a  prayer  or  two,  and 
perhaps  glance  at  the  Bible  for  a  short  time  every  day.  It  is  not 
enough  to  be  a  regular  attendant  at  the  house  of  God,  and  while 
there  to  give  a  respectful  hearing  to  the  messages  delivered  by  his 
servants.  It  is  not  enough  to  obey  all  human  laws,  and  act  with 
justice  and  kindness  towards  one's  neighbors.  All  this  is  well 
and  commendable.  It  is  essential  to  the  well-being  of  society, 
and  the  happiness  of  the  social  circle  ;  and  it  is  especially  impor- 
tant as  leading  to  better  things.  But  I  repeat  it,  all  this  is  not 
enough.  You  may  have  all  this,  and  perish  forever.  You  are 
not  satisfied  when  you  plant  a  fruit  tree  in  your  garden,  and  come 
to  it  year  after  year  seeking  fruit,  if  you  find  it  standing  tall  and 
erect  in  the  place  where  you  planted  it,  but  fruitless.  It  may  not 
disfigure  the  scene,  but  why  these  leaves  and  blossoms,  if  the 
solid  reward  of  the  labor  bestowed  upon  it  be  wanting?  Cut  it 
down,  ivhy  cumbereth  it  the  ground?  And  is  a  mere  externally 
blameless  deportment  all  that  God  expects,  when  himself  has  told 
us.  The  fruits  of  the  Spirit  are  love,  joy,  peace,  long-suffering,  gentle- 
ness, goodness,  faith,  Gal.  v.  22.  AVill  he  be  satisfied  with  mere 
outward  show,  the  leaves  and  flowers  of  lip  service,  who  looks  at 
the  inward  man,  and  values  the  sighing  of  the  contrite  heart,  and 
the  praise  of  the  grateful  soul,  more  than  gold  or  gems  ? 

Neither  will  it  be  deemed  sufficient,  if  one,  in  addition  to  an 
admission  to  the  church  by  baptism,  and  a  generally  correct  de- 
portment, adds  also,  a  zeal  for  external  ceremonies,  and  a  polemic 
eagerness  for  discussion  on  disputed  points  in  religion.  There 
may  be  much  of  this  where  there  is  no  real  interest  in  religion. 
The  Pharisees  were  extremely  eager  to  defend  the  religion  they 
professed,  and  they  would  compass  sea  and  land  to  make  one 
proselyte.  But  this  did  not  secure  for  them  the  approbation  of 
our  Saviour.  On  the  contrary,  he  pronounced  the  spirit  that 
actuated  them  to  be  the  spirit  of  this  world,  and  not  of  God,  and 
declared  concering  them.  Every  plant  that  my  heavenly  Father  hath 
not  planted,  shall  he  rooted  up.  Matt.  xv.  13. 

We  are  not  therefore  to  judge  by  mere  external  appearances. 
Many  look  fair  and  flourishing  for  a  time,  who  do  not  continue 


54  PLANTS   OF  THE   HOUSE   OF  THE    LORD. 

long.  When  tJie  wicked  spring  as  the  grass,  and  when  all  the  workers 
of  iniquity  do  flourish  ;  it  is  that  they  shall  he  destroyed  forever,  Ps. 
xcii.  7.  It  is  a  terrible  description  that  is  given  of  such,  b}^  the 
apostle  Jude ,— and  a  terrible  fate  awaits  them.  They  are  trees 
whose  fruit  ivithereth,  without  fruit  twice  dead,  pinched  up  by  the  roots, 
to  ivhom  is  reserved  the  hlachness  of  darkness  forever,  Jude  12,  13. 

By  those  planted  in  the  house  of  the  Lord,  we  are  to  under- 
stand such  as  not  only  enjoy  the  ordinances  of  religion,  and  the 
care  of  the  divine  husbandman,  but  such  as  show  also,  that  they 
have  a  principle  of  spiritual  life  to  be  cared  for,  and  bring  forth 
fruit  answerable  to  the  care  bestowed  upon  them.  In  other  words, 
they  are  living,  growing,  and  active  Christians ;  drawing  their 
spiritual  life  from  above,  and  constantly  tending  thitherward,  as 
the  trees  stretch  out  their  arms  towards  heaven. 

That  anything  planted  should  grow  and  flourish  with  vigor, 
it  must  have  its  roots  deeply  imphmted  in  appropriate  soil ;  it 
must  be  watered  by  frequent  showers  of  heaven ;  it  must  be  pro- 
tected from  the  cold  blasts  and  nipping  frosts  of  winter  as  well  as 
from  the  sun's  too  scorching  rays.  It  will  need  constant  care  and 
attention ;  and  its  luxuriance  and  waywardness,  must  be  trimmed 
and  restrained  by  the  use  of  the  pruning  knife.  If  it  be  a  good 
tree  it  will  be  constantly  growing ;  while  its  roots  strike  deeper 
into  the  earth,  its  branches  will  rise  higher  towards  heaven ;  its 
trunk  will  become  more  solid,  it  will  yield  less  to  the  blasts  that 
sweep  around  it ;  and  its  plentiful  fruit  will  satisfy  the  expecta- 
tion of  him  who  watched  and  cherished  it  with  so  much  care.  It 
will  continue  vigorous  and  healthy,  even  in  old  age,  and  the 
children  of  him  who  reared  its  first  shoots,  will  rejoice  in  its  wide- 
spreading  shade. 

Such,  emphatically,  is  the  Christian.  lie  is  planted  in  the 
house  of  the  Lord  ;  for  the  church  is  the  garden  of  God,  and  the 
plants  that  arc  really  planted  there,  are  objects  of  the  special  care 
of  their  divine  master  and  cultivator.  It  is  a  spiritual  planting 
wc  speak  of,  such  as  the  apostle  describes  when  he  says,  Being 
planted  in  the  likeness  of  Christ's  death,  we  shall  be  also  in  the  likeness 
of  his  resurrection,  Rom.  vi.  5.  That  is,  those  who  are  really 
members  of  the  church  of  God,  are  such  as  are  united  to  Christ 
by  a  living  faith,  and  they  thus  become  one  with  him.  They 
draw  their  spiritual  life  from  the  merits  of  his  death,  and  expect 
in  virtue  of  his  resurrection  to  be  raised  again  from  the  dead,  and 
made  to  partake  of  all  spiritual  blessings.     It  is  not  a  mere  pro- 


PLANTS  OF  THE  HOUSE  OF  THE  LORD.  65 

fession  of  union  that  they  make,  for  as  the  same  apostle  declares, 
they  are  rooted  and  grounded  in  the  love  of  Ood — because  in  Lis 
love  they  live.  This  is  the  soil  from  which  they  derive  their 
nourishment  and  strength.  It  is  this  which  supplies  every  want, 
which  sustains  them  when  languishing,  and  causes  them  vigor- 
ously to  increase.  Neither  is  it  by  any  man's  own  merits  or  good 
desert  that  he  is  placed  in  the  garden  of  the  Lord,  and  there  en- 
abled to  grow.  This  is  forcibly  expressed  by  the  apostle  Paul  in 
his  comparison  of  the  church  to  an  olive-tree,  from  which  some 
of  the  branches  were  broken  off,  and  others  from  a  wild  olive- 
tree  grafted  in,  to  partake  of  the  root  and  fatness  of  the  olive. 
Boast  not  thyself  against  the  branches.  But  if  thou  boast,  thou  bearest 
not  the  root,  but  the  root  thee.  Thou  wert  cut  out  of  the  olive-tree 
which  is  wild  by  nature,  and  wert  grafted  contrary  to  nature  into  a 
good  olive-tree,  Rom.  xi.  18,  24. 

The  care  which  God  employs  in  selecting  and  planting  the 
trees  of  righteousness  in  his  garden,  is  exercised  over  them,  as 
long  as  they  remain  in  his  house  below.  The  church  is  but  a 
nursery  in  which  they  are  to  remain  for  a  season,  until  they  be 
ready  for  removal  and  transplanting,  in  a  more  genial  clime. 
While  here,  they  enjoy  his  special  care  and  attention.  His  word 
comes  down  like  the  rain  from  heaven,  Is.  Iv.  10,  for  their  good, 
while  his  Spirit  diffuses  his  silent  influences,  like  the  precious 
dews  of  the  night,  over  their  souls.  The  hot  blasts  of  Satan's 
temptations  assail  them  at  times,  or  the  world's  chilling  in- 
fluences creep  over  them,  yet  he  is  ever  near  to  observe  them, 
and  to  shield  them  from  harm  if  shelter  be  needed.  Sorrows  and 
afflictions  often  come  upon  the  people  of  God,  and  sore  bereave- 
ments strip  them  of  many  of  those  things  in  which  they  delighted ; 
even  as  you  have  seen  a  tree  stripped  of  its  leaves,  with  its 
branches  broken  by  the  storms  that  raged  around  it ;  but  their 
troubles  are  all  permitted  and  overruled  with  a  wise  reference  to 
their  good.  For  we  are  like  plants  that  need  constant  pruning 
and  restraint ;  and  the  wise  husbandman  will  apply  his  sharp 
knife  with  vigor,  if  he  see  that  otherwise  his  hopes  of  abundant 
fruit  may  be  disappointed.  Although  this  is  not  the  permanent 
station  of  God's  people — although  it  is  certain  that  he  has  nobler 
work  for  them  to  do  above,  jet  even  here  he  expects  them  to 
serve  him.  Herein  is  my  Father  glorified,  said  our  Saviour,  that  ye 
hear  much  fruit :  so  shall  ye  be  my  disciples,  John  xv.  8.  Those 
that  be  planted  in  the  house  of  the  Lord  must  show  the  effect  of 


56  PLANTS  OF  THE  HOUSE  OF  THE  LORD. 

their  superior  training,  by  their  vigorous  growth  and  abundant 
fruit.  /  am  like  a  green  olive-tree  in  the  home  of  God,  said  David 
in  his  early  manhood,  Ps.  lii.  8 ;  and  like  the  palm-tree  he  still 
brought  forth  fruit  in  old  age,  1  Chron.  xxix.  1  ;  and  like  the 
cedar-tree  he  was  fat  and  flourishing. 

Such  is  the  character  of  those  who  are  really  planted  in  the 
house  of  God  below.  I  am  aware  that  there  are  those  who  are 
said  to  be  planted  there,  to  whom  a  widely  different  description 
belongs.  But  it  is  for  them  to  say  why  they  differ  from  the  de- 
scription he  has  given  of  his  own  people.  It  is  for  them  to  say, 
when  he  comes  seeking  fruit  from  them,  year  after  year,  and  still 
finding  none,  why  they  have  disappointed  his  expectations.  It 
is  for  them  to  show  cause  why  the  axe,  which  is  laid  at  the  root 
of  the  trees,  should  not  be  applied,  and  the  tree  that  bringeth  not 
forth  good  fruit  be  hewn  down  and  cast  into  the  fire ;  and  woe 
unto  all  such  as  are  not  ready  when  he  comes  to  render  him  their 
fruits  in  iJieir  seasons  I 

After  remaining  the  appointed  time  in  the  house  of  Grod 
below,  his  people  are  removed  to  their  eternal  homes  above.  The 
proper  time  for  such  removal  is  known  to  the  great  Husbandman 
alone.  It  sometimes  seems  to  us  as  if  the  excellent  of  the  earth 
are  removed  at  seasons,  when  the  vacancy  occasioned  by  their 
absence  can  hardly  be  supplied.  But  it  is  not  so.  He  ivho  has 
determined  (lie  times  before  appointed,  and  the  hounds  of  men's  habi- 
tation, knows  best  when  to  reward  the  faithfulness  of  his  servants. 
They  are  taken  away,  but  it  is  that  they  may  occupy  a  nobler 
station  nearer  to  himself  They  that  be  planted  in  the  house  of  the 
Jjord  on  earth,  shall  flourish  in  the  courts  of  our  Ood  in  heaven.  In 
that  region  of  eternal  blessedness  they  shall  flourish  forever. 
There  arc  no  chilling  blasts,  nor  scorching  droughts,  to  injure  tlie 
fair  trees  of  righteousness.  The  pruning  knife  is  never  needed 
there ;  and  of  them  it  may  most  truly  be  said.  Blessed  are  they  !  For 
they  shall  he  as  a  tree  planted  by  the  waters,  and  that  spreadeth  out 
Iter  roots  by  the  river,  and  shall  not  see  when  heat  cometh,  but  her  leaf 
shall  he  green;  and  shall  not  be  careful  in  the  year  of  drought,  neither 
shall  erase  from  yielding  fruit,  Jer.  xvii.  8.  It  is  one  of  the  pecu- 
liar iirinciplcs  of  that  state  of  happiness,  that  it  is  subject  to  no 
vicissitudes,  and  never  comes  to  an  end.  vis  the  days  of  a  tree  are 
the  days  of  wy  people,  and  mine  elect  shall  long  enjoy  the  ivork  oftMr 
handf,  Is.  Ixv.  22. 

I  have  used  figurative  language  freely  in  explaining  this  pas- 


PLANTS  OF  THE  HOUSE  OF  THE  LORD,  57 

sage  of  holy  writ,  because  it  is  a  passage  that  calls  for  such  lan- 
guage. But  let  not  the  comparisons  and  analogies  adduced  cover 
and  conceal  the  important  truths  they  are  intended  to  make  known. 

If  God's  word  compares  his  people  to  trees  planted  in  the 
garden,  then  here  is  a  test  by  which  you  may  judge  of  your  own 
character.  Are  you  thus  planted  in  the  house  of  the  Lord  ?  And 
if  that  same  word  declares  that  it  is  only  those  who  are  planted 
in  his  house  below,  that  shall  flourish  in  his  courts  above,  then 
you  have,  not  merely  a  test  of  character,  but  the  strongest  of  all 
motives  to  find  where  you  are  placed,  and  to  act  accordingly. 

Observe  the  character  of  his  people.  They  are  planted  in  the 
house  of  the  Lord.  The  people  of  God  are  found  in  the  church 
of  God.  It  is  not  the  teaching  of  any  human  master  to  which 
they  yield  implicit  obedience.  Much  may  be  learned  from  men, 
and  by  the  assistance  of  men,  but  God's  word  is  the  standard  of 
all  right — yea,  the  sum  and  the  substance  of  all  truth.  Let  it  be 
your  study  then  to  understand  that  word,  for  the  church  is  built 
upon  it ;  nor  can  you  know  whether  you  are  in  the  church  if  you 
understand  not  the  obvious  declarations  of  its  pages.  It  has  its 
mysteries,  and  it  has  its  obscurities ;  but  the  parts  that  are  neces- 
sary to  be  understood,  are  so  plain,  that  the  ivayfaring  man,  though 
a  fool,  need  not  err  therein,  Is.  xxxv,  8. 

But  observe,  it  is  not  enough  to  be  in  the  church  by  mere  bap- 
tism and  external  participation  in  its  ordinances.  You  must  be 
2)lanted  there  if  you  wish  to  flourish  in  the  courts  of  God.  Your 
life  must  be  derived  from  heaven,  and  sustained  from  heaven, 
and  your  conduct  must  be  answerable  to  your  privileges.  It  is 
fruit  the  Master  looks  for  from  you.  Leaves  and  blossoms  are 
very  beautiful ;  but  the  fig-tree  that  mocked  the  expectations  of 
the  hungry  having  nothing  thereon  but  leaves  only,  was  cursed 
and  withered  away.  Matt.  xxi.  19.  What  fruit  are  you  bearing? 
How  much  do  you  glorify  our  Father  in  heaven  ?  If  he  came 
now  seeking  fruit  from  you,  should  he  find  any?  And  if  not, 
what  excuse  could  you  offer  him  ?  how  prove  your  claim  to  be 
considered  a  branch  of  his  planting  ? 

Every  tree  that  hringeth  not  forth  good  fruit  is  hewn  doivn,  and 
cost  into  tlie  fire.  Not  every  one  that  saith  unto  me,  Lord,  Lord,  shall 
enter  into  the  kingdom  of  heaven ;  hut  he  that  doeth  the  ivill  of  my 
Father  ivhich  is  in  heaven,  Matt.  vii.  19,  21. 

Macao,  June  25,  1843. 


SERMON    VIII. 

TERMS    OF    DISCIPLESHIP. 

And  it  came  to  pass,  that,  as  they  went  in  the  way,  a  certain  man  said  unto  him, 
Lord,  I  will  follow  thee  whithersoever  thou  goest.  And  Jesus  said  unto  him, 
Foxes  have  holes,  and  birds  of  the  air  have  nests ;  but  the  Son  of  Man  hath  not 
where  to  lay  his  head. 

And  he  said  unto  another.  Follow  me.  But  he  said.  Lord,  suffer  me  first  to  go  and 
bury  my  father.  Jesus  said  unto  him,  Let  the  dead  bury  their  dead,  but  go  thou 
and  preach  the  kingdom  of  God. 

And  another  also  said.  Lord,  I  will  follow  thee  :  but  let  me  first  go  bid  them  farewell 
which  are  at  home  at  my  house.  And  Jesus  said  unto  him,  No  man  having  put 
his  hand  to  the  plough,  and  looking  back,  is  fit  for  the  kingdom  of  God.— Luke 
ix.  67-62. 

When  Christ  came,  the  secret  thoughts  of  many  hearts  were 
revealed.  His  coming  had  been  anxiously  looked  for.  A  general 
expectation  of  great  things  following  his  advent  prevailed,  and 
the  whole  Jewish  nation  may  be  said  to  have  been  in  the  posture 
of  anxious  waiting  to  see  what  he  would  accomplish.  But  his 
humble  parentage  and  place  of  abode  disheartened  many,  and  his 
lowly  appearance,  unattended  by  trains  of  courtly  followers,  dis- 
gusted more.  It  was  not  long  after  his  public  ministry  commenced, 
that  the  scornful  cry  was  heard.  Can  any  good  thing  come  out  of 
Xazardh  ?  and  his  friends  were  told  with  bitter  scoffs,  that  oiit  of 
Galilee  ariwtli  no  jirophd.  Yet  notwithstanding  these  disadvan- 
tages, as  worldly  men  would  call  them,  his  doctrines  excited  at- 
tention, and  forced  a  reluctant  assent,  even  from  his  bitterest 
enemies.  The  splendor  of  his  miracles,  and  the  sublimity  and 
truthfulness  of  his  teachings  convinced  many.  Their  consciences 
responded  to  his  calls,  though  their  will  remained  in  opposition 
to  him.  Yet  some  at  least  were  found  to  follow,  and  to  serve  him. 
lie  could  have  secured  many  followers,  by  promises,  which  as  the 
Son  of  God  he  could  easily  have  performed.  Ilad  he  only  con- 
cealed the  difficulties  that  attended  a  profession  of  faith  in  his 


TERMS   OF  DISCIPLESHIP.  59 

name,  lie  would  have  been  attended  by  crowds  of  disciples.  But 
he  concealed  nothing.  As  Joshua  said  to  the  over-forward  Is- 
raelites, when  they  declared  their  readiness  to  serve  the  Lord,  Ye 
cannot  serve  the  Lord:  for  he  is  an  holy  God:  lie  is  a  jealous  God^ 
Josh.  xxiv.  19.  So  Christ  showed  plainly  the  strict  and  uncom- 
promising nature  of  his  religion.  He  held  up  a  crown  of  life  and 
pointed  to  eternal  joys,  as  the  reward  of  his  faithfal  servants ; 
but  he  did  not  hesitate  to  show  the  rough  and  stormy  road  that 
led  to  that  crown,  and  the  mart3^r's  death  by  which  they  often 
entered  on  that  life.  No  man  ever  yet  entered  the  Christian 
church  to  whom  the  apostle  Paul  did  not  say,  All  that  will  live 
godly  in  Christ  Jesus  shall  suffer  persecution^  2  Tim.  iii.  12.  In  like 
manner  our  Saviour  told  all  who  came  unto  him,  to  count  the  cost 
before  they  undertook  his  service  ;  for  as  he  said  to  his  disciples. 
In  the  world  ye  shall  have  tribulation,  John  xvi.  83.  These  warn- 
ings were  repeated  as  often  as  new  offers  of  service  were  made. 
Thus  it  came  to  pass  on  one  occasion,  as  they  went  in  the  way, 
that  a  certain  person  offered  to  cast  in  his  lot  among  the  disciples 
of  Christ.  "What  induced  him  to  make  this  offer  is  not  stated. 
He  may  have  been  impressed  by  the  sight  of  the  miracles  of 
Christ.  His  conscience  may  have  been  touched  by  his  solemn 
words,  or  the  eloquence  of  him,  who  spake  as  never  man  spake, 
may  have  arrested  his  attention.  It  appears  from  the  account 
given  by  Matthew,  that  he  was  a  scribe,  belonging  therefore  to  the 
learned  class  in  Judea.  It  is  most  probable  that  he  was  a  person 
somewhat  fond  of  a  life  of  ease  and  enjoyment,  which  at  the  same 
time  would  give  opportunities  of  attending  to  literary  pursuits,  and 
those  studies  of  ethics  which  were  then  in  vogue  in  the  heathen 
schools  of  morality.  He  seems  to  have  expected  peculiar  oppor- 
tanities  of  gratifying  his  taste,  under  the  teachings  of  such  a 
master  as  Christ ;  while  the  thought  of  want,  or  exposure  to 
personal  inconveniences,  in  the  company  of  one  who  could  feed 
thousands  with  a  few  loaves  and  fishes, — or  when  the  storm  raged 
could  still  it  with  a  word,  appears  not  to  have  entered  his  mind. 
With  much  confidence  therefore,  he  approaches  the  Saviour,  Lord, 
I  will  follow  thee  whithersoever  thou  goest.  It  was  a  bold  promise 
made,  as  too  many  are,  under  the  excitement  of  the  moment,  only 
to  be  broken  when  the  excitement  has  worn  away.  When  the 
Israelites  were  at  the  foot  of  Mount  Sinai,  with  the  remembrance 
of  the  Red  Sea,  and  of  Elim,  and  of  Massah  and  Meribah,  still 
fresh  in  their  minds,  it  was  easy  for  them  to  say,  All  Hiat  the  Lord 


60  TERMS   OF   DISCIPLESHIP. 

hath  spoken  we  will  do,  Exod.  xix.  18.  But  it  was  not  so  easy  to 
do  as  they  had  said,  when  water  failed  them  in  the  desert,  and 
their  soul  loathed  the  light  bread  that  sustained  them.  When 
Peter  was  surrounded  by  his  fellow-disciples,  and  the  melting 
words  of  Christ's  affection  still  sounded  in  his  ears,  it  was  easy 
for  him  to  say.  Lord,  I  will  lay  down  my  life  for  thy  sake,  John  xiii. 
37,  but  he  found  it  a  harder  trial  than  he  had  expected,  when  the 
stern  soldiers  gathered  around  him,  and  a  scoffing  damsel  said, 
Thou  also  least  with  Jesus  of  Nazareth,  Mark  xiv.  67.  The  scribe 
had  seen  the  miracles  of  Christ,  when  the  sick  were  restored  to 
health,  and  thousands  were  fed  by  his  miraculous  stores.  He  had 
listened  to  his  words,  when  so  many  crowded  to  hear  him,  that 
they  even  trod  upon  one  another,  and  he  thought  it  would  be 
always  so.  He  thought  it  would  be  pleasant  to  be  with  such  a 
man,  and  to  follow  him  in  triumphal  procession  from  city  to  city ; 
but  he  knew  not  the  toil  and  self-denial,  and  the  suffering  and 
sorrow  of  the  private  life  of  Christ.  He  was  like  a  raw  recruit, 
who  is  willing  enough  to  enlist  for  the  war,  but  supposes  that  all 
can  be  done  in  the  shade,  and  amidst  delights,  without  sweat  and 
dust,  and  beyond  the  reach  of  the  enemy's  arms. 

To  try  his  courage,  and  to  open  to  him  the  secrets  of  his 
heart,  Christ  told  him  his  own  condition  in  life.  It  was  not  such 
as  he  had  pictured  to  himself.  Though  really  Lord  of  all,  he 
was  now  a  stranger  in  his  own  dominions,  and  though  a  few 
friends  occasionally  administered  to  his  wants,  yet  house  or  home 
of  his  own,  he  had  none.  Foxes  have  holes,  ojid  the  birds  of  tJie  air 
have  nests,  hut  the  son  of  man  hath  not  where  to  lay  his  head.  And 
as  the  disciple  is  not  above  his  Master,  nor  the  servant  above  his 
Lord,  those  who  follow  him  are  not  authorized  to  expect  better 
accommodations.  Pause  for  a  moment,  at  this  description.  They 
arc  Christ's  own  words,  you  hear,  and  the  person  so  destitute  is 
God's  own  Son!  Before  all  things, — for  whom  all  things  were 
made, — by  whose  power  all  things  exist,  Avhen  he  came  to  the 
earth,  and  took  up  his  abode  among  men,  the  very  beasts  of  the 
field,  and  the  wandering  birds  of  the  air,  had  better  homes  than 
he  1  Is  there  not  meaning  in  the  apostle's  words,  when  he  said, 
Ye  know  the  grcwe  of  our  Lord  Jesus  Christ;  though  he  was  rich, 
yet,  for  your  sakes,  he  became  poor,  that  ye,  through  his  poverty,  might 
become  rich,  2  Cor.  viii.  9.  If  he  has  done  this  much  for  us,  shall 
we  count  it  hard  that  he  expects  his  disci])les  to  walk  in  his  foot- 
Btcps,  to  drink  of  the  cup  of  which  ho  driuks,  and  to  be  baptized 


TERMS   OF  DISCIPLESHIP.  61 

with  the  baptism  wherewith  he  is  baptized  ?  Has  he  not  a  right 
to  say,  If  any  man  will  come  after  me,  let  Mm  deny  himself  and  take 
up  his  cross  daily,  and  follow  me  ?  Luke  ix.  23.  What  effect  the 
words  of  Christ  produced  upon  the  scribe,  is  not  stated,  nor  does 
it  concern  us  to  know.  The  words  themselves  are  recorded  for 
our  careful  consideration ;  and  he  that  will  be  Christ's  disciple, 
must  make  up  his  mind  to  bear  all  this,  should  his  Master  so 
require  it.  He  may  not  see  fit  to  call  you  to  such  self-denial ;  but 
if  he  should,  you  must  cheerfully  bear  it. 

Another  man  was  seen,  for  whom  Christ  had  a  work  to  do. 
He  therefore  gives  him  a  special  call,  Follow  me  He  meant  to 
make  him  a  preacher  of  the  gospel.  The  office  of  the  ministry  is 
of  so  much  importance  and  solemnity,  that  no  man  should  under- 
take it,  who  has  not  received  a  distinct  call  thereto.  A  man  can- 
not enter  the  ministry,  as  he  can  the  army  or  the  navy,  or  the 
jirofession  of  law  or  of  medicine.  It  is  a  solemn  thing  to  be  a 
messenger  of  the  Lord  of  hosts,  to  be  an  ambassador  of  Christ, 
and  none  but  those  who  have  suitable  qualifications,  and  a  special 
appointment,  should  take  this  office  upon  themselves.  Ordinarily, 
it  is  not  difficult  to  discover  whether  one  is  called  to  the  ministry 
or  not ;  but  there  are  frequently  cases  in  which  those  who  are 
called  to  it,  hesitate  to  undertake  its  duties.  A  sense  of  their 
own  unfitness,  as  in  the  case  of  Moses,  or  an  apprehension  that 
they  have  other  and  more  pressing  engagements,  deters  them 
from  commencing  new  ones.  Thus  it  was  with  the  person  here 
addressed.  There  appears  to  have  been  no  unwillingness  to  fol- 
low Christ,  but  his  aged  father  was  at  home,  and  probably  nea,r 
the  end  of  his  life.  His  assistance  might  be  needed,  to  pay  the 
last  sad  rites,  and  filial  piety  urged  him  to  remain  till  his  father 
should  no  more  need  his  services.  Lord,  suffer  me  first  to  go  and 
hury  my  father.  This  was  as  fair  an  excuse  as  could  be  offered, 
but  the  Lord  did  not  consider  it  sufficient.  There  were  others 
who  had  less  important  callings,  and  who  could  easily  perform 
all  that  was  required  for  his  father;  but  for  him,  there  was  a 
work  to  do,  whose  importance  admitted  of  no  delay.  Let  the  dead 
hury  their  dead.  Let  those  whose  minds  are  occupied  only  with 
the  affairs  of  this  world,  who  have  no  proper  sense  of  spiritual 
things,  who  are  spiritually  dead,  and  have  no  nobler  work  to  per- 
form, let  them  attend  to  earthly  matters ;  hut  go  thou  and  preach 
the  kingdom  of  God.  This  is  an  employment  above  all  others,  and 
must,  therefore,  take  the  precedence  of  all  others.     It  was  not 


62  TERMS   OF  DISCIPLESHIP. 

the  object  of  Christ  to  depreciate  the  importance  of  the  social  vir- 
tues, nor  did  he  at  all  intimate  that  the  dead  should  not  be  decently 
interred  ;  but  he  did  mean  to  teach,  that,  when  a  man  is  called  to 
preach  the  gospel,  he  must  suffer  no  other  engagement  to  inter- 
fere with  this.  He  called  Matthew,  as  he  sat  at  the  receipt  of 
custom,  and  he  lefl  all  and  followed  him.  He  called  the  sons  of 
Zebedee,  as  they  were  with  their  father,  and  they  immediately 
left  the  ship  and  their  father,  and  followed  him.  He  called  for 
Peter,  he  called  for  Nathaniel,  he  called  for  Paul,  and  they  obeyed 
his  call,  leaving  all  for  him,  and  exclaiming,  Woe  is  vie,  if  I  preach 
not  the  gospel,  1  Cor.  ix.  16.  Say  not  that  the  sacrifice  is  too 
great,  or  that  too  much  is  asked,  when  this  is  required.  No 
sacrifice,  not  even  life  itself,  can  be  too  great,  when  made  for  the 
sake  of  him,  who  created  us  at  first,  and  redeemed  us  with  his 
own  precious  blood.  It  was  to  the  praise  of  Levi,  that  the 
inspired  penman  wrote  concerning  him.  He  said  to  his  father  and 
to  his  mother,  I  have  not  seen  him :  neither  did  he  acknowledge  his 
brethren,  nor  know  his  own  children :  for  they  have  observed  thy  ivord, 
and  kept  thy  covenant,  Deut.  xxxiii,  9. 

There  was  still  another  offer  of  service  made  to  our  Lord,  but  ap- 
parently by  one  who  had  not  properly  considered  the  nature  of  the 
service  he  was  about  to  undertake.  He  was  willing  to  follow  Christ, 
but  he  wished  first  to  arrange  matters  comfortably  in  his  own  house. 
He  wished  to  go  and  say  farewell  to  those  in  his  own  house,  but 
he  does  not  appear  to  have  intended  to  break  off  all  connection 
with  the  world.  It  was  his  desire,  so  to  arrange  his  family 
affairs  («7roTa|«a6«t)  as  to  secure  a  comfortable  retreat  for  himself, 
if  religion  should  at  any  time  offer  less  than  he  now  expected 
from  it.  His  proposal  really  amounted  to  a  proposition  to  keep 
the  world,  as  well  as  obey  Christ,  though  it  did  not  bear  so  much 
openly  on  its  face.  Lord,  I  will  follow  thee,  but  let  me  first  go  and 
bid  them  fareivell  lohich  are  at  home  in  my  house.  He  was  willing 
enough  to  follow  Christ,  provided  he  could  do  it  in  peace  with 
the  world,  and  did  not  thereby  close  the  door  against  his  return 
to  his  old  companions.  Such  followers  Christ  did  not  want. 
The  whole  heart,  or  none  at  all.  The  world  must  be  totally 
renounced,  and  the  kingdom  of  God  first  and  chiefly  sought.  No 
man,  having  put  Iris  Iiands  to  tJic  jylough,  and  looking  back,  is  fit  for 
the  kingdom  of  (lod.  He  that  commences  any  undertaking,  how- 
ever humble  it  may  be,  must  give  it  his  undivided  attention,  if 
he  wishes  to  succeed.     More  especially  is  this  true  in  those  things 


TERMS   OF   DISCIPLESniP.  63 

that  relate  to  the  other  world.  We  cannot  serve  God  and  Mammon. 
He  that  starts  to  flee  from  the  devoted  city  of  destruction,  but 
turns  and  looks  back,  longing  again  to  re-enter  its  walls,  and 
enjoy  its  delights,  will  never  escape  to  the  mountain  of  safety. 
Remember  Lot's  wife.  He  that  comes  to  the  battle-field,  but  turns 
his  back  when  the  charge  is  sounded,  may  indeed  save  his  life  for 
the  time,  but  the  victor's  crown  will  never  be  his.  He  that  com- 
mences the  Christian  course,  but  afterwards,  for  any  cause  what- 
soever, turns  back,  will  find  himself  totally  unfit  for  the  kingdom 
of  God,  and  his  latter  end  shall  be  worse  than  the  first, 

•  This  account  is  exceedingly  instructive,  by  reason  of  its  show- 
ing us  so  clearly  the  terms  of  discipleship,  and  the  claims  of  the 
religion  of  Christ.  The  particular  circumstances  of  each  person 
in  this  account,  are  not  so  much,  the  objects  of  attention,  as  the 
view  it  gives  us  of  the  spirit  required  in  those  who  would  follow 
Christ.  The  circumstances  of  different  men  vary,  according  to 
the  age  and  country  in  which  they  live,  and  the  rank  they  hold 
in  life ;  but  the  spirit  and  disposition  of  each  member  of  the 
church,  of  Christ,  must  be  the  same,  whatever  difference  there  be 
in  his  outward  circumstances. 

The  spirit  required  in  those  who  would  follow  Christ,  as  we 
may  easily  gather  from  the  narrative  before  us,  is  one  that  would 
induce  them  to  give  up  bodily  ease  and  pleasure,  wandering 
about,  as  has  been  done  by  others — yes,  and  by  the  ancestors  of 
some  of  us — in  deserts  and  mountains,  and  dwelling  in  dens  and 
caves  of  the  earth.  It  is  such  a  spirit  as  will  induce  a  man  to 
tear  himself  away  from  father  and  mother,  from  wife  and  chil- 
dren, and,  if  need  be,  to  endure  the  changed  affection,  and  even 
the  hatred,  of  those  he  loves  best  on  earth,  for  the  sake  of  Christ. 
It  is  that  spirit  which  jviH  induce  a  man  to  look  upon  the  world 
as  perishing  dross,  and  will  enable  him  on  occasion  to  take  cheer- 
fully the  spoiling  of  his  goods,  and  to  embrace  the  stake,  and 
gaze  upon  the  flaming  fagots,  not  accepting  deliverance,  when 
that  deliverance  can  be  obtained  only  by  renouncing  the  service 
of  the  Master,  whose  cause  we  have  embraced.  It  may  be  that 
none  of  those  who  hear  me,  shall  ever  be  called  upon  to  make 
such  sacrifices,  and  endure  such  sufferings  as  these,  for  the  sake 
of  Christ.  And  yet,  who  shall  assure  you  that  you  shall  not  ? 
In  the  life-time  of  nearly  all  who  hear  me,  all  of  these  sacrifices 
have  been  made  for  Christ,  and  even  death  itself  has  been  endured 
for  his  sake.     Even  now  do  the  native  Christians  of  Madagascar 


64  TERMS   OF   DISCIPLESHIP. 

wander  houseless  in  the  tangled  forests,  rather  than  renounce  the 
service  of  Christ,  and  I  have  yet  to  learn  that  Satan  is  not  willing 
again  to  raise  up  persecutions  in  Christian  lands,  or  that  there  are 
not  men  wicked  enough  to  persecute  others  for  conscience'  sake, 
or  that  God  may  not  see  fit  again  to  purify  his  church  by  fire  and 
sword,  and  thus  separate  the  precious  from  the  vile. 

But  all  this  is  not  the  hardest  that  a  man  may  be  called  to 
endure,  for  the  sake  of  Christ.  A  man  may  suffer  martyrdom 
itself,  with  but  little  of  the  spirit  of  a  true  martyr.  It  is  the 
daily  routine  of  Christian  life  and  duty,  that  calls  for  the  sorest 
warfare,  and  the  most  painful  sacrifices.  Were  there  only  a  few 
strong  efforts  to  be  made,  the  work  were  easily  accomplished. 
But  with  steady  aim,  and  with  single  purpose  to  persevere,  even 
to  the  end  of  life,  in  a  course  of  self-denial,  of  mortification  of  sin, 
and  seeking  after  holiness — this  is  no  easy  work.  To  walk  in 
the  valley  of  humiliation,  after  being  on  the  heights  of  prosperity 
— this  is  far  harder  than  mere  bodily  penances  and  austerities. 
To  live  the  secret  life  of  faith,  and  even  to  feel  and  act  as  a 
stranger  in  the  earth, — to  meet  and  overcome  all  of  Satan's  temp- 
tations,— to  quench  all  the  fiery  darts  of  the  enemy, — to  maintain 
a  constant  warfare  against  every  sin  that  rises  in  the  breast, — this 
is  that  which  calls  for  more  than  human  strength.  No  one,  who 
knows  his  own  heart,  will  ever  promise  in  his  own  strength  to 
follow  Christ  whithersoever  he  goes.  But,  through  Christ 
strengthening  us,  it  can  be  done ;  and  the  sacrifices  the  human 
nature  shrinks  from,  will  appear  to  grace  as  only  light  afflictions, 
enduring  for  a  moment,  and  not  worthy  to  be  compared  with  the 
exceeding  and  eternal  weight  of  glory  that  is  to  follow. 

The  Christian  life,  therefore,  is  a  life  of  self-denial.  While  in 
these  tabernacles,  we  must  walk  by  fiiith,  and  not  by  sight ;  like 
the  Israelites  who  toiled  through  the  desert,  in  hopes  of  entering 
the  promised  land.  But  let  it  not  be  supposed  that  the  way 
through  the  desert  is  all  one  of  gloom  and  sorrow.  On  the  con- 
trary, he  who  cheerfully  endures  the  self-denial,  and  fiiithfully 
performs  the  duties  attending  his  course,  will  find  incomparably 
more  satisfaction  than  the  votaries  of  pleasure,  or  other  followers 
of  the  world  ever  enjoy.  The  Israelites  in  the  wilderness  suffered 
far  more  from  their  own  sins  and  follies,  than  from  the  self-denials 
and  toils  of  their  route.  It  was  their  own  murmurings  and  sins 
that  called  down  the  judgments  of  God,  and  brought  the  plague 
of  serpents  among  them ;  while,  during  their  whole  course,  they 


TERMS   OF   DISCIPLESHIP.  65 

experienced  the  daily  favor  and  care  of  God.  Their  raiment 
waxed  not  old,  nor  did  their  foot  swell.  Manna  from  heaven 
supplied  their  daily  bread,  and  they  drank  water  from  the  rock, 
while  the  pillar  of  fire  and  of  cloud  was  their  shelter  by  day,  and 
their  light  by  night.  It  is  thus  with  the  Christian.  Follow  your 
Saviour  in  the  path  he  has  marked  out  for  you,  and,  though 
often  wearied  and  heavy-laden,  it  will  bring  you  unto  him,  and 
you  shall  find  rest  to  your  souls. 

Macao,  July  2,  1843. 


SERMON    IX. 

^YALKING    WITH    GOD. 

And  Enoch  walked  with  God,  and  he  was  not,  because  God  took  him. — Genesis  v.  24. 

Enoch,  the  seventh  in  direct  descent  from  Adain,  was  born 
about  A.  ii.  622.  When  he  was  born,  Adam,  the  father  of  the 
human  race,  was  yet  in  his  prime,  and  as  far  as  we  know,  no  man 
had  yet  died  on  the  earth,  except  Abel. 

The  remembrance  of  the  fall  of  man  and  his  sorrowful  de- 
parture from  the  garden  of  Eden  must  still  have  been  fresh  in  the 
minds  of  men.  Doubtless  Adam  related  the  melancholy  story  to 
his  descendants,  all  of  whom  must  have  seen  him,  and  had  op- 
portunities of  personal  intercourse  with  him.  Nay,  Paradise  itself 
remained.  Its  high  walls  were  visible  to  all,  and  the  fiery  cheru- 
bim and  flaming  sword  still  guarded  the  way  to  the  tree  of  life, 
and  offered  a  living  and  fearful  commentary  to  the  warnings  and 
exhortations  of  Adam  to  his  descendants. 

Yet  in  the  very  sight  and  presence  of  him  who  had  fallen 
from  his  state  of  perfect  innocence  and  purity,  and  in  full  view  of 
the  living  and  flaming  emblems  of  God's  displeasure  against  sin, 
mankind  were  dail}'-  becoming  more  and  more  corrupt.  Sin  and 
misery  had  already  crept  over  the  world.  Ungodliness  was  rife 
among  men.  Every  imagination  of  the  thoughts  of  men's  hearts 
was  only  evil  continually,  and  the  fair  world  which  during  the 
lifetime  of  one  then  alive,  had  been  the  abode  of  holiness  and 
bliss,  was  already  subjected  to  the  empire  of  Satan,  and  with  but 
few  exceptions  men  had  departed  from  God.  Adam  had  many 
sons  and  daughters,  from  whom  the  whole  world  was  peopled ; 
but  they  all  seem  to  have  been  ranged  under  the  banners  of  Cain 
or  of  Setli.  Of  Cain,  and  all  his  descendants  and  followers,  wc 
know  not  that  even  one  was  found  on  the  Lord's  side.  From  the 
descendants  of  Seth  there  were  several.     The  church  of  God  was 


WALKING   WITH   GOD.  67 

formed  in  Lis  family,  and  before  the  flood,  as  well  as  after,  there 
has  been  no  time  from  the  creation  until  the  present  period,  when 
God  has  not  had  a  church  on  earth.  It  is,  however,  too  evident 
that  many  even  of  Seth's  descendants  were  ungodly  men,  and 
that  the  church  of  God  was  but  a  little  flock,  while  his  eneniioy 
on  earth  were  numerous  and  povverfal.  Already  was  it  necessary 
in  the  time  of  Enoch  to  denounce  the  approaching  judgments  of 
God.  And  Enoch  also,  the  seventh  from  Adam,  propliesied,  saying, 
BtJiold!  the  Lord  cometh  with  ten  thousand  of  his  saints,  to  execute 
judgment  upon  cdl,  and  to  convince  all  that  are  ungodly  among  them, 
of  all  their  ungodly  deeds  which  they  have  ungodly  committed,  and  of 
all  their  hard  speeches  which  ungodly  sinners  have  sp)ol:e)i  against 
him,  Jude  14,  15. 

It  is  needful  to  bear  in  mind  this  almost  universal  defection 
from  Gocl,  in  order  rightly  to  appreciate  the  excellency  of  Enoch's 
character,  and  the  power  of  religion  in  his  heart.  He  lived  in  an 
age  with  much  to  discourage  him.  The  wickedness  of  men  was 
all  around  him,  and  their  hard  speeches  which  they  spake  against 
God,  daily  sounded  in  his  ears.  Yet  faithful  he  stood,  and  so 
exemplary  was  his  conduct,  so  perfectly  did  he  walk  with  God, 
that  he  received  special  marks  of  his  favor,  and  was  exempted 
from  the  ordinary  lot  of  men.  He  was  not,  because  God  took  him. 
It  may  have  been  while  he  was  preaching  to  men,  and  warning 
them  of  the  judgments  of  God,  that  their  wrath  rose  against  him, 
and  God,  to  deliver  him  from  their  hands,  translated  him  that  he 
should  not  see  death,  Ileb.  xi.  5. 

The  apostle  Paul,  in  that  bright  catalogue  of  holy  men,  which 
he  gives  in  Heb.  xi.  bestows  special  commendation  upon  Enoch, 
By  faith  Enoch  was  translated,  that  he  should  not  see  death,  for  before 
his  translation  he  had  this  testimony  that  he  pleased  God,  Heb.  xi.  5. 

It  is  not  so  easy  a  matter  to  walk  with  God,  as  is  commonly 
imagined.  Were  nothing  more  required,  than  a  mere  externally 
decent  deportment,  an  outward  respect  for  religion,  and  an  at- 
tendance upon  its  outward  ordinances,  with  an  occasional  partici- 
pation of  some  of  its  more  solemn  rites,  it  were  all  easy  enough. 
But  had  this  been  all  that  is  included  in  the  expression  to  walk 
with  God,  the  Bible  would  never  have  described  it,  in  such  terms 
as  a  race,  a  xoarfare,  a  battle,  a  pilgrimage,  and  others  expressive  of 
difl&culty,  of  toil,  of  suffering,  of  internal  conflicts,  and  of  strug- 
gling with  Satan's  temptations. 

How  can  two  ivalk  together  except  they  be  agreed  ?  Amos  iii.  3. 


68  WALKING   WITH   GOD. 

But  naturally  what  agreement  is  there  between  God  and  man  ? 
God  is  in  heaven  and  we  upon  earth.  God  is  all-powerful  and 
all-wise,  we  frail  and  ignorant.  God  is  the  sovereign  ruler  of  all, 
we  creatures  and  subjects,  and  worse  than  all,  the  slaves  of  his 
bitterest  enemy.  God  is  all-holy  and  just.  Eighteousness  is  his 
delight,  and  he  is  of  purer  eyes  than  to  behold  evil,  and  cannot 
look  upon  iniquity.  Are  we  not  defiled  by  sin,  from  the  sole  of 
Otpfjot  to  the  head ?  How  can  two  beings  so  diverse  walk  together  ? 
What  can  his  holiness  find  in  us,  but  objects  of  abhorrence  ? 
or  his  justice  but  objects  of  wrath  ?  Which  of  his  attributes  can 
delight  in  man,  or  make  him  a  friend?  Naturally  we  walk  con- 
trary to  God,  and  possessing  such  a  character  as  he  does,  he  must 
necessarily  walk  contrary  to  us.  A  change  must  occur  ere  God 
and  man  can  harmoniously  meet.  But  a  change  cannot  occur  in 
the  unchangeable  Jehovah.  His  eternal  essence  and  perfect 
rectitude,  do  not  admit  of  variableness,  nor  the  least  shadow  of 
turning.  Heaven  and  earth  shall  wax  old  and  be  removed  like 
a  scroll,  while  he  continues  the  same.  Heaven  and  earth  shall 
pass  away,  but  his  word  never  changes.  In  man  alone  therefore 
can  the  change  occur, — and  its  necessity  is  strongly  set  forth  by 
our  Saviour,  when  he  said  to  Nicodemus,  Verily,  verily  I  say  unto 
you,  except  a  man  he  horn  again,  he  cannot  enter  into  the  kingdom,  of 
God.  And  how  great  a  change  it  is !  It  is  from  darkness  to 
light, — from  error  to  truth, — from  sin  to  holiness.  The  greatness 
of  the  change  is  expressed  by  the  several  comparisons  in  scripture 
by  which  it  is  represented.  In  the  verse  just  quoted  our  Saviour 
calls  it  a  new  hirth.  There  is  a  vast  difference  between  the  condition 
of  the  unborn  infant  as  it  lies  in  darkness  and  silence  in  the  womb, 
and  its  life,  when  its  ears  hear  the  sound,  and  its  eyes  perceive 
the  light  of  this  world. 

The  change  is  elsewhere  compared  to  a  resurrection  from  the 
dead.  You  hath  he  quickened  loho  were  dead  in  trespasses  and  sins, 
Eph.  ii.  1.  When  the  prophet  was  led  out  to  the  valley  full  of 
bones,  and  made  to  pass  by  them,  and  beheld  them  lying  scattered, 
and  naked,  and  broken,  and  dried,— could  he  hope  that  they 
would  ever  live  again  ?  Was  it  not  mockery  when  the  Lord  said 
to  him,  S(ni  of  man,  can  these  hones  live  ?  Ezek.  xxvii,  3.  To  man 
it  would  seem  so,  but  the  answer  he  gave  was  wise,  Oh  Lord  God, 
thou  knowcst.  Human  power  could  never  make  them  live,  but 
wlicn  the  Spirit  of  the  Lord  came  upon  them,  then  there  was  a 
noise  and  a  shaking,  and  bone  came  together  to  his  bone,  and 


WALKING   WITH   GOD.  69 

sinews  and  flesli  came  upon  them,  and  the  skin  covered  them 
above,  and  the  breath  came  into  them  and  thej  lived.  Thus,  when 
the  power  of  God  is  manifested  in  calling  the  souls  of  men  back 
to  himself  to  walk  with  him,  there  is  a  change  as  wonderful  and 
decided,  as  when  the  mouldering  skeleton  is  raised  and  restored 
to  life  again.  The  change  required  in  order  that  men  may  walk 
with  God,  is  also  compared  to  a  new  creation,  and  what  is  more 
unlike  than  nonentity  and  existence  ?  If  any  man  he  in  Christ, 
there  is  a  new  creation,  2  Cor.  v.  17. 

These  comparisons  all  express  the  greatest  conceivable  change, 
and  they  all  distinctly  inform  us  that  without  this  change,  it  is 
impossible  to  walk  with  God.  What  fellowship  hath  light  with 
darkness  ?  When  one  appears,  does  not  the  other  flee  away  ?  In 
our  natural  state,  we  are  the  servants  of  sin  and  Satan,  but  what 
concord  hath  Christ  with  Belial  ?  No !  men  must  come  out  from 
their  natural  state,  and  be  separate  from  the  sins  and  ways  of 
the  world,  ere  God  will  dwell  in  them,  and  walk  with  them,  and 
be  their  God.  The  natural  world  has  its  antipathies.  Oil  and 
water  will  not  unite  ;  nor  will  the  fruits  of  the  torrid  zone  come 
to  maturit}^  beneath  the  poles.  Is  it  strange  then  that  holiness 
and  sin  should  be  opposed,  or  that  the  love  of  God  should  not 
flourish  in  a  heart  preoccupied  with  the  world? 

How  then  do  men  walk  with  God?  Wherein  consists  the 
nature  of  that  mysterious  change  that  fits  man  for  intercourse 
with  his  Maker  ?  How  is  he  sustained  from  day  to  day  in  his 
heavenward  course  ?  These  are  hard  questions  to  answer.  Who 
can  tell  what  life  is  ?  You  see  a  plant  in  its  growth — ^you  watch 
it  from  the  moment  its  tender  shoot  first  appears  above  the 
ground,  to  the  period  when  it  stands  displayed  in  all  the  fresh- 
ness and  beauty  of  its  bloom,  and  ripened  fruitage;  but  can  you 
understand  the  process  by  which  a  black  and  naked  seed  which 
lies  in  the  palm  of  your  hand,  gives  rise  to  a  tree  whose  fruit  sup- 
ports, and  whose  shade  refreshes  the  birds  of  the  air  and  the 
beasts  of  the  field  ?  You  see  a  playful  child,  and  watch  him  as 
he  grows  up  to  manhood ;  but  can  you  explain  that  principle  of 
life  which  makes  him  to  differ  from  the  dead  body  you  have  seen 
consigned  to  the  silent  grave  ?  If  you  cannot  understand  even 
earthly  things,  how  shall  the  things  of  heaven  be  explained  ?  The 
principle  of  spiritual  life  is  as  mysterious  in  its  nature  as  that 
which  sustains  the  vegetable  or  the  animal  world.  He  alone  who 
possesses  it  knows  what  it  is ;  but  even  he  cannot  impart  the 


70  WALKING  WITH   GOD. 

knowledge  of  it  to  those  who  possess  it  not.  Talk  to  a  deaf  man 
of  sounds,  or  to  a  blind  man  of  colors,  and  what  is  he  the  wiser? 
But  though  we  cannot  explain  the  nature  of  the  life  of  God  in  the 
soul  of  man,  in  its  hidden  and  mysterious  processes,  we  can  see 
its  effects,  we  can  judge  of  its  causes,  and  this  is  all  we  need  to 
know. 

The  difterence  between  the  Christian  and  the  man  of  the 
world  is,  that  the  former  looks  chiefly  at  those  things  w^hich  are 
unseen  and  eternal,  while  the  latter  is  solely  careful  for  those  that 
are  seen,  and  temporal.  The  Christian  walks  by  faith.  The  world- 
ling lives  by  sight.  The  secret  of  Enoch's  walking  with  God, 
was  his  faith.  By  faith  Enoch  was  translated  that  he  should  not  see 
death,  and  ivas  not  found  because  God  had  translated  him  ;  for  before 
his  translation  he  had  this  testimony  that  he  pleased  God.  But  luithout 
faith  it  is  impossible  to  please  him,  Heb.  xi.  56. 

The  man  who  thus  walks  with  God  by  faith  has  his  eyes 
opened  to  see  spiritual  things,  especially  God's  character  and  his 
own,  and  all  his  actions  and  course  of  life  correspond  with  just 
views  of  God's  attributes. 

1.  He  is  filled  with  a  deep  sense  of  the  sinfulness  of  his  own 
heart  and  life  before  God.  The  declarations  of  the  sacred  Scrip- 
tures in  reference  to  the  natural  character  of  man,  are  inexpres- 
sibly painful  and  humiliating.  To  be  told  that  in  us  there  is  no 
good  thing — to  join  with  David  in  his  confession.  Behold  I  was 
shapen  in  iniquity,  and  in  sin  did  my  another  conceive  me,  Ps.  li.  5 ; 
to  be  so  filled  with  a  sense  of  sin,  as  to  abhor  ourselves  and  re- 
pent in  dust  and  ashes,  as  Job  did,  xlii.  6 ;  to  see  and  feel  that 
sin  reigns  in  our  mortal  bodies,  and  that  the  pure  eye  of  God 
which  looks  into  our  most  secret  thoughts,  sees  nothing  there  that 
is  holy;  nothing  which  can  deserve  his  favor; — oh,  this  is  hard. 
This  is  the  reason  why  repentance  is  such  bitter  work  to  most 
men.  We  like  not  to  think  of  ourselves,  as  meanly  as  the  word 
of  God  describes  us  to  be,  and  as  enlightened  and  impartial  expe- 
rience shows  we  are.  We  like  not  to  view  God's  justice  and 
holiness  as  utterly  arrayed  against  us,  and  to  feel  that  as  long  as 
God  remains  what  he  is,  we  must  cither  change,  or  perish  for- 
ever. But  this  is  not  all.  \Vc  might  be  willing  to  change,  and 
thus  secure  the  favor  of  God,  could  we  do  it  in  our  own  strength, 
and  thus  secure  to  ourselves  a  part  at  least  of  the  credit  of  such  a 
cliange.  But  the  word  of  God,  and  our  own  experience,  which 
combine  to  show  us  the  depth  of  our  sin,  as  distinctly  inform  us 


WALKING   WITH   GOD.  71 

that  our  own  strength  is  not  sufficient,  Tbej  tell  us,  that  we  are 
dead  in  trespasses  and  in  sins,  Eph.  ii.  1 ;  and  can  the  dead  raise 
themselves?  Could  Lazarus  in  his  grave  have  said,  I  will  now 
arise  and  go  forth,  if  the  Son  of  God  had  not  stood  and  called, 
Lazarus,  come  forth  f  No.  Our  own  righteousness  is  very  dear 
unto  us.  "We  are  loath  to  give  up  all  dependence  upon  our 
own  good  .works.  It  is  hard  to  renounce  all  self-dependence, 
and  to  trust  our  guilty  souls  upon  the  sovereign  mercy  of  God 
above.  The  first  question  of  the  convinced  sinner  always  is, 
What  shall  I  do  to  he  saved?  With  what  price  shall  I  purchase  my 
deliverance  ?  Men  will  stand  and  hesitate  long  before  they  will 
so  humble  themselves  as  to  accept  of  a  free  pardon.  Nay,  they 
will  go  back  and  look  down  into  the  abysses  of  the  bottomless 
pit,  ere  they  will  consent  to  enter  on  that  strait  and  narrow 
way,  which  can  be  entered  only  by  him  who  comes  divested  of 
every  earthly  load,  and  casts  his  naked  soul  before  the  Saviour 
to  be  clothed  upon  with  his  righteousness.  No  natural  man  will 
ever  say  with  the  apostle  Paul,  Yea  doubtless,  and  I  count  all 
things  hut  loss  for  the  excellence/  of  the  knowledge  of  Christ  Jesus  my 
Lord:  for  whom  I  have  suffered  the  loss  of  all  things,  and  do  count 
them  hut  dung  that  I  may  win  Christ,  and  he  found  in  him,  not 
having  mine  own  righteousness  which  is  of  the  law,  hut  that  which  is 
through  the  faith  of  Christ,  the  righteousness  which  is  of  God  hy  faith, 
Phil.  iii.  8,  9. 

But  when  the  heart  is  enlightened  by  divine  grace,  we  shall 
thus  look  upon  our  own  character,  and  acknowledge  our  own  in- 
ability to  save  ourselves.  And  is  there  no  other  way  of  escape  ? 
Must  we  lie  down  in  sorrow,  because  our  own  right  hand  cannot 
deliver  us  ?  Oh  no !  He  who  thus  looks  upon  himself,  will 
not  be  long  in  seeing  that  there  is  a  way  of  escape.  Despairing 
of  help  in  himself,  and  yet  impressed  with  the  absolute  necessity 
of  fleeing  from  the  wrath  to  come,  he  will  look  unto  him  who  is 
mighty  to  save.  His  eyes  being  opened  by  the  mercy  of  God,  he 
will  look  unto  Christ,  and  beholding  in  him  a  Saviour,  every 
way  suited  to  his  wants,  he  will  receive  and  rest  upon  him  alone 
for  salvation.  It  is  a  great  thing  to  see  Christ.  The  very  sight 
of  the  brazen  serpent  on  the  pole  restored  the  serpent-bitten  Is- 
raelites, and  a  correct  view  of  Christ  crucified  for  sin  melts  the 
most  hardened  heart,  overcomes  all  its  objections  to  the  gospel, 
removes  all  its  fears  of  the  wrath  of  God,,  and  gives  us  full  assur- 
ance of  his  everlasting  love.     Henceforth  there  will  be  no  trust- 


72  WALKING  WITH   GOD. 

ing  in  self-righteousness — no  vain  attempts  to  add  to  tlie  finished 
work  of  Christ. 

Such  are  the  preliminary  steps  to  a  walk  with  God  on  earth. 
There  is  a  vast  variety  in  the  experiences  of  Christians,  as  to  the 
ways  in  which  they  are  led  unto  Christ.  But  no  man  is  ever 
savingly  converted  to  God,  who  is  not  made  to  know  the  plague 
of  his  own  heart,  1  Kings  viii.  38  ;  who  has  not  felt  his  own  utter 
helplessness,  and  submitted  his  soul  unreservedly  and  uncon- 
ditionally into  the  hands  of  Christ. 

2.  These  steps  being  taken,  what  is  the  after-course  of  such  a 
beginning?  "What  is  there  in  the  life  of  him  who  walks  with  God, 
to  distinguish  him  from  other  men  ?  If  the  professed  Christian 
be  sincere  in  his  profession,  there  will  be  much  in  his  outward 
deportment  to  distinguish  him  from  the  mass  of  those  around 
him  ;  but  in  a  country  where  outward  morality  and  good  order 
are  fashionable,  we  must  look  to  the  heart  to  find'  the  chief  differ- 
ence. The  heart  of  the  Christian  if  opened  to  the  gaze  of  men, 
would  present  a  strange  spectacle.  There  would  be  seen  in  it  a 
constant  struggle,  between  the  Spirit  of  God  on  the  one  hand,  and 
the  power  of  sin  on  the  other.  Sin  reigns  in  the  mortal  bodies 
of  all  men.  Commonly  it  does  not  exert  all  its  vigor ;  but  when 
occasions  offer,  or  efforts  are  made  to  cast  it  out,  it  is  found  to 
have  implanted  its  roots  deep  in  every  affection  of  the  heart, 
while  its  virulent  poison  brings  desolation  on  the  soul,  Tlic 
wages  of  sin  is  death.  When  the  Spirit  of  God  comes  into  the 
heart,  inducing  a  man  to  walk  with  God,  there  must  of  course  be 
a  contest  between  our  natural  sinfulness  and  newly  acquired  prin- 
ciples of  holiness.  It  is  in  vain  to  ask,  why  God  does  not  at  once 
make  his  people  perfect  in  holiness,  and  free  them  from  everj^ 
remnant  of  sin  ?  It  would  be  easy  to  answer  these  questions,  did 
time  permit,  but  it  is  not  necessary.  It  is  sufficient  for  the  present 
to  remark  that  he  has  not  seen  best  to  do  so.  lie  Avishes  to  let 
his  people  know  experimentally,  somewhat  of  the  power  of  that 
enemy  from  which  he  delivers  them,  and  hence  it  is  that  the  con- 
test between  sin  and  holiness  in  the  heart  of  the  man  of  God  is 
often  so  long  and  painful.  Yet  the  world,  even  his  most  intimate 
friends,  may  know  little  or  nothing  of  what  passes  in  the  secret 
chambers  of  his  own  breast.  It  is  only  by  a  slow  and  lingering 
death  that  the  power  of  sin  is  destroyed  in  the  heart.  It  is  com- 
])arcd  to  crucifixion,  a  most  painful  and  lingering  form  of  violent 
death,     Thctj  that  are  Christ's  have  crucified  the  flesh  with  the  aU'ec- 


WALKING  WITH   GOD.  73 

tions  and  lusts,  Gal.  v.  24.  The  heart  must  be  diligently  watched ; 
the  emotions  of  sin  must  be  suppressed  ;  pride  must  be  mortified ; 
selfishness  cast  out ;  impurity  utterly  forbidden  ;  and  everything 
that  exalteth  itself  against  God  be  cast  down.  But  why  spend 
words  in  describing  that  which  the  pen  of  inspiration  has  already 
so  distinctly  drawn.  In  the  sixth  and  seventh  chapters  of  the 
Epistle  to  the  Eomans,  which  I  recommend  to  your  special  atten- 
tion, is  a  full  account  of  all  that  is  needful  to  be  known  on  this 
subject,  illustrated  and  confirmed  by  the  experience  of  the  apostle 
Paul  himself 

3.  Furthermore.  The  man  who  walks  with  God,  while  thus 
seeking  to  mortify  sin  in  his  heart,  is  also  earnestly  desirous  to 
be  made  perfectly  holy.  He  hungers  and  thirsts  after  righteous- 
ness ;  he  earnestly  desires  to  present  his  heart  as  a  pure  offering 
to  the  Lord  of  hosts ;  and  he  labors  to  render  his  life  conform- 
able to  the  profession  he  has  made.  He  humbles  himself  before 
God,  Mic.  vi.  8.  He  engages  in  his  worship  with  hearty  desires 
to  honor  him,  and  to  experience  his  favor.  He  so  regulates  his 
life,  as  that  nothing  may  appear  in  it  displeasing  to  the  Master  he 
serves.  He  endeavors  to  bring  others  also  to  an  acquaintance 
with  God.  Enoch  and  Noah,  who  walked  with  God,  were 
preachers  of  righteousness ;  and  every  Christian,  in  his  sphere, 
will  endeavor  to  teach  men  the  truth.  If  his  mouth  is  closed, 
his  example,  at  least,  will  testify  to  the  excellence  of  the  principles 
by  which  he  professes  to  be  actuated.  He  will  walk  in  peace 
and  equit}^,  Mai.  ii.  6,  and  do  good  to  all  men  as  he  has  oppor- 
tunity. Far  from  living  for  himself  alone,  he  will  remember  the 
words  of  the  Lord  Jesus,  how  he  said,  It  is  more  blessed  to  give  than  to 
receive.  Acts  xx.  35.  He  will  love  all  men,  he  will  pray  for  all 
men,  he  will  do  good  unto  all  men,  as  far  as  he  has  opportunity. 
Nor  will  all  these  be  done  merely  for  a  time,  nor  by  occasional 
efforts.  It  will  be  a  settled  principle  with  him.  He  will  perse- 
vere in  the  way  of  holiness,  even  to  the  end  of  life.  Opposition 
he  will  expect  to  meet,  from  within  and  without, — from  men  and 
from  evil  spirits.  But  he  will  go  forward,  notwithstanding  all. 
Not  in  his  own  strength,  not  in  reliance  upon  his  own  power,  not 
with  the  spirit  of  boasting,  but  looking  unto  Christ,  through 
whom  he  can  do  all  things,  in  whom  is  all  his  strength,  and  to 
whom  he  renders  all  the  praise  for  all  the  good  he  is  enabled  to 
do,  and  for  every  success  that  crowns  his  efforts,  and  cheers  him 
on  his  way.     Such  is  the  heart,  and  such  is  the  life  of  him  who 


74  •  WALKING   WITH    GOD. 

walks  with  God.  The  path  in  which  he  must  walk,  who  walks 
with  God  on  earth,  is  a  rough  and  thorny  one.  Even  Christ 
pleased  not  himself,  and  how  should  his  followers  expect  more 
than  their.  Master  enjoyed.  Yet  surely  it  is  a  glorious  thing  thus 
to  walk,  in  intimate  and  friendly  intercourse  with  the  King  of 
kings.  Surely  it  is  no  common  honor  to  be  called,  as  Abraham 
was,  the  friend  of  God,  James  ii.  27. 

What  manner  of  men  should  such  be  ?  Do  you  profess  to 
walk  with  God  ?  Is  your  heart,  then,  right  before  him  ?  Does 
your  life  correspond  with  such  a  profession  ?  Do  you  act  in  no 
respect  differently  from  what  you  would,  if  you  felt  that  God  were 
by  your  side,  when  you  go  out,  and  when  you  come  in  ?  Is  it 
now  a  pleasant  thought  to  you,  that  he  sees  your  inmost  heart, 
hears  every  word  of  your  tongues,  and  weighs  every  action  you 
perform  ?  Is  it  your  daily  care  to  shape  your  conduct  as  not  to 
displease  that  holy  God,  before  whom  you  walk?  Remember 
that  you  cannot  escape  from  his  presence,  and  if  you  walk  not 
with  him  as  a  friend,  you  must  walk  before  him  as  an  enemy, 
for  among  men  he  recognizes  but  two  classes — those  who  are  for 
him,  and  those  who  are  against  him.  It  is  therefore  yours  to  see 
and  know  whether  3^ou  be  on  the  Lord's  side  or  not;  and  surely 
it  should  not  be  hard  to  know  where  you  stand.  "We  judge  of  a 
man  by  his  associates.  If  you  walk  with  the  wise,  you  will  be 
wise.  If  you  walk  with  the  bountiful,  how  can  you  be  covetous  ? 
If  with  the  compassionate,  how  be  cruel  ?  If  with  the  holy,  how 
can  you  delight  in  sin  ? 

Judge,  then,  your  own  selves,  and  see  to  it  that  ye  walk  after 
ihe  Lord  our  God,  and  fear  him,  and  keep  his  commandments,  and 
obey  his  voice,  and  serve  him,  and  cleave  unto  him,  Deut.  xiii.  4. 

Macao,  July  16,  1843. 


SERMON    X. 

I    AM    A    STRANGER    IN    THE    EARTK 
I  am  a  stranger  in  the  earth. — Psalm  cxLx.  19. 

Such  is  the  memorable  confession  of  David,  the  king  and 
sweet  psalmist  of  Israel.  To  some,  it  may  appear  strange,  for 
there  Avas  apparently  nothing  in  the  latter  part  of  his  course  that 
called  for  such  an  acknowledgment.  It  is  true  that  in  his  early 
life  he  was  a  wanderer,  driven  to  and  fro,  by  the  malice  of  Saul, 
as  a  leaf  is  tossed  by  the  winds,  and  hunted  like  a  partridge  in 
the  mountains ;  but  in  the  latter  part  of  his  life,  everything  about 
him  was  as  settled  and  home-like  as  could  well  be  imagined.  He 
was  in  his  own  country,  and  that  country  enjoyed  peace  and 
prosperity.  He  was  among  his  relatives  and  friends,  and  they 
Avere  many  and  powerful.  He  was  in  his  own  house.  He  was 
king  over  his  own  country,  with  everything  that  could  make  a 
throne  desirable.  His  right  to  the  throne  was  clear  and  undis- 
puted, for  the  anointing  oil  of  God  was  upon  his  head  ;  the  peo- 
ple heartily  consented  to  his  authority,  and  loved  and  reverenced 
him.  He  was  honored  at  home,  and  respected  and  feared  abroad. 
Distant  nations  sought  his  alliance ;  and  under  his  reign,  Israel 
saw  its  greatest  extension  and  highest  prosperity.  He  reigned 
securely  on  his  throne,  and  was  assured  that  his  descendants  after 
him  should  sit  upon  it;  and  that,  in  the  course  of  time,  the 
promised  and  long-expected  Messiah  should  be  numbered  among 
his  posterity.  What  more  could  he  want  to  satisfy  him  ?  Why 
should  he  not  quietly  seat  himself  on  his  throne,  and  enjoy  the 
luxuries  around  him?  Yet,  as  far  as  we  know,  he  never  con- 
sidered himself  at  home  in  this  world.  His  constant  declaration 
was,  lam  a  stranger  in  the  earth.  The  statutes  of  God  were  his 
songs  in  the  home  of  his  pilgrimage,  Ps.  cxix.  19,  54.  In  his  prayers 
to  God,  he  said,  I  am  a  stranger  ivith  thee,  and  a  sojourner,  as  all 


76  I  AM  A   STR.^'GER   IX  THE   EARTH. 

my  fathers  were;  hide  not  thy  face  from  my  tears,  Ps.  xxxix.  12; 
and  in  his  grateful  praises  and  thanksgivings,  near  the  close  of 
a  long  life,  his  confession  still  was,  We  are  strangers  before  thee,  and 
sojourners,  as  ivere  all  our  fathers :  our  days  on  the  earth  are  as  a 
shadow,  and  there  is  none  abiding,  1  Chron.  xxix.  15.  It  is  won- 
derful how  prone  men  are  to  think  this  world  their  home,  and  to 
sit  down,  05  if  they  were  to  abide  here  forever.  A  greater,  and 
yet  a  more  common  mistake,  cannot  well  be  imagined,  nor  one 
whose  consequences  are  likely  to  prove  more  disastrous.  Let 
rae  show  you,  both  from  Scripture  and  from  the  nature  of  the 
case,  that  this  is  not  your  rest;  that  you  are  strangers  here,  and 
that,  therefore,  it  is  your  duty  to  live  as  strangers  and  pilgrims 
in  the  earth,  seeking  and  pressing  forward  to  a  better,  and  an 
enduring  inheritance. 

1.  The  Scriptures  are  full  of  striking  representations  of  the 
shortness  and  uncertainty  of  life.  It  is  often  compared  to  a  dream. 
A  dream  may  seem  long  while  it  is  passing,  yet  it  is  philosophi- 
cally certain  nothing  is  more  fleeting  and  transitory,  and  nothing 
seems  so  short  when  we  look  back  upon  it.  Life  is  compared  to 
a  vapor.  You  have  seen  the  morning  mist,  as  it  slowly  curled 
around  the  mountain's  brow,  and,  even  while  you  gazed  upon  it, 
the  sun's  rays  had  caused  it  to  vanish.  Such  is  life.  It  is  com- 
pared to  the  grass.  In  the  morning,  it  groweth  up  and  flourisheth, — 
in  the  evening,  it  is  cut  down,  and  Avithereth.  It  is  like  the  flower 
of  the  field,  that  spreads  its  bright  leaves  to  the  morning  air ;  but 
the  noon-day  sun  withers  them,  and  the  night  breeze  scatters  them, 
or  the  caterpillar  feeds  on  them,  the  worm  devours  them,  and  the 
blight  destroys  them.  Life  is  also  oftentimes  compared  to  a  jour- 
ney, and  men  to  travellers. 

This  is  especially  remarkable  in  the  cases  of  the  venerable 
Hebrew  patriarchs,  Abraham,  Isaac,  and  Jacob.  Yet  at  first 
sight  one  would  not  be  inclined  to  regard  them  as  strangers  in 
the  earth.  They  were  men  of  very  great  wealth  and  influence, 
and  probably  few  private  men  could  now  be  found  in  any  coun- 
try who  could  equal  them  in  these  respects.  Thus  of  Abraham 
it  is  said,  Jehovah  blessed  him  greatly,  and  he  became  grea.t ;  having 
Jhcks,  and  herds,  and  silver,  and  gold,  and  men  servants,  and  maid 
servants,  and  camels,  and  asses,  Gen.  xxiv.  35.  The  extent  of  his 
possessions  may  be  inferred  from  the  number  of  servants  born  in 
his  own  house,  wliom  he  was  able  to  lead  forth  to  the  rescue  of 
his  brother  Lot.     There  were  no  less  than  three  hundred  and 


I   AM  A   STRANGER   IN   THE   EARTH.  77 

eighteen ;  and  as  tliese  could  hardly  be  more  than  one  fifth  of  the 
whole  number  he  possessed,  he  must  have  been  the  master  of 
twelve,  or  fifteen  hundred  servants,  Gen.  xiv.  14.  And  as  the 
chief  occupation  of  these  servants  was  to  attend  to  their  master's 
cattle,  it  may  well  be  conceived  that  the  number  of  his  flocks  and 
herds  must  have  been  immense;  so  that  we  need  not  wonder 
when  we  are  told  that  the  land  was  not  able  to  hear  them^  Gen.  xiii. 
6.  Nor  need  we  wonder  therefore  to  find  that  Abraham  was  a 
man  of  so  much  power  and  influence  that  even  the  kings  of 
Sodom  and  Gerar  sought  his  favor,  and  formed  treaties  with  him, 
Gen.  xxi.  22,  Of  Isaac,  too,  it  is  recorded  that  his  wealth  and  in- 
fluence were  very  great.  The  Lord  blessed  him,  and  he  waxed 
great,  and  went  forward  ;  and  grew  until  he  became  very  great.  For 
he  had  i^ossession  of  flocks,  and  possession  of  herds,  and  great  store  of 
servants,  Gen.  xxvi.  13,  14.  Such  was  his  wealth  and  power, 
that  the  Philistines  envied  him,  and  Abimilech,  then  king,  at  length 
said  to  him,  Go  from  us,  for  thou  art  much  mightier  than  ive,  Gen. 
xxvi.  14,  16.  Jacob,  too,  was  a  man  of  great  possessions,  for  he 
increased  exceedingly,  and  hod  m,uch  cattle,  and  maid-servants,  and 
men-servants,  and  carnels  and  asses.  Gen.  xxx.  43. 

With  so  much  wealth — with  so  much  influence — with  such 
certain  promises,  so  solemnly  confirmed  to  them,  that  that  land 
should  be  the  perpetual  inheritance  of  their  children,  one  would 
have  thought  that  they  would  feel  at  home  there.  Yet  it  was 
not  so.  They  felt  and  confessed  themselves  still  to  be  but 
strangers  and  pilgrims  on  the  earth. 

It  was  a  touching  scene  when  the  venerable  Abraham  came 
to  Hebron,  to  mourn  for  Sarah.  He  stood  up  from  before  his 
dead,  and  spake  unto  the  sons  of  Heth,  saying,  I  am  a  stranger 
and  sojourner  luith  you  ;  give  me  a  possession  of  a  burying  place  luith 
you,  that  I  nnay  bury  my  dead  out  of  my  sight.  Gen.  xxiii.  2-4.  The 
only  landed  estate  that  he  ever  possessed  in  the  land  of  Palestine 
was  a  grave — though  the  whole  land  was  solemnly  promised  him 
for  an  everlasting  possession. 

To  Isaac,  God  gave  the  command.  Sojourn  in  this  land,  Gen, 
xxvi.  3.  Or  as  it  might  be  more  literally  rendered.  Be  a  stranger  in 
this  land ;  and  this  command  he  carefully  obeyed,  while  Jacob, 
who  was  always  a  wanderer,  in  Padan  Aram,  Palestine,  and 
Egypt,  near  the  close  of  his  life,  speaks  of  it  as  a  painful  pilgrim- 
age. The  days  of  the  years  of  my  pilgrimage  are  one  hundred  and 
thirty  years  ;  few  and  evil  have  the  days  of  the  years  of  my  life  been, 


78  I  Ail   A   STRANGER   IN  THE   EARTH. 

and  have  no{  atlamed  to  the  days  of  the  years  of  the  life  of  my  fathers 
in  the  days  of  their  pilgrimage,  xlvii.  9.  It  was  this  constant  ac- 
knowledgment of  their  being  strangers  and  pilgrims,  which  in- 
duced the  apostle  to  speak  of  them  as  he  does  in  the  Epistle  to 
the  Hebrews.  By  faith  Abraham  sojourned  in  the  land  of  2^romise, 
as  in  a  strange  country,  dwelling  in  tabernacles  with  Isaac  and  Jacob, 
the  heirs  with  him  of  the  same  promise.  For  he  loohed  for  a  city  that 
hath  foundations,  whose  builder  and  maher  is  God.  These  all  died  in 
the  faith,  not  having  received  the  promises,  but  havhig  seen  them  afar 
off^  and  embraced  them,  and  confessed  that  they  were  strangers  and  pi H- 
grims  on  the  earth,  Heb.  xi.  9-13. 

Nor  are  these  solitary  examples.  Moses,  who  was  learned  in 
all  the  wisdom  of  the  Egyptians,  and  who,  for  aught  we  know, 
might  have  sat  upon  the  Egyptian  throne,  if  he  had  so  chosen, 
was  a  wanderer  for  the  greater  part  of  his  life,  choosing  rather  to 
suffer  affliction  with  the  people  of  Ood,  than  to  enjoy  the  pleasures  of 
sin  for  a  season.  And  in  testimony  of  his  willing  choice  of  such 
a  life,  he  named  his  eldest  son  Gershom,  saying,  /  have  been  a 
stranger  in  a  strange  land,  Ex.  xxv.  22. 

Leaving  the  times  of  the  Old  Testament,  and  coming  down  to 
those  of  the  New,  we  find  the  same  truth  set  forth  with  equal 
plainness,  both  in  example  and  precept.  Our  blessed  Saviour 
himself,  the  Lord  of  all,  was  but  a  stranger  in  the  earth,  while  the 
meanest  of  the  creatures  he  had  made,  had  their  homes.  While 
the  foxes  had  holes,  and  the  birds  of  the  air  had  nests,  the  Son  of  man 
had  not  where  to  lay  his  head,  Luke  ix.  58.  His  holy  apostles  had 
no  certain  dwelling-place.  The  early  Christians  lived  as  those 
who  looked  above  this  world ;  and  the  books  of  the  New  Testa- 
ment are  full  of  instructions  exhorting  earnestly  to  such  a  course. 
The  apostle  in  the  Epistle  to  the  Hebrews,  after  highly  praising 
the  ancient  patriarchs,  v/ho  had  acknowledged  that  they  were 
strangers  and  pilgrims  in  the  earth,  says  in  reference  to  Chris- 
tians of  his  own  time.  Here  we  have  no  continuing  city,  but  we  seek 
one  to  come,  Ileb.  xiii.  14.  Therefore  it  is,  that  he  tells  believers 
in  another  epistle,  Your  conversation  or  citizenship  (nohtBla),  is  in 
heaven,  Phil.  iii.  20.  The  first  epistle  of  Peter,  which  was  in- 
tended for  Christians  generally,  is  addressed  to  the  strangers  scat- 
tered about  in  different  countries.  And  in  the  same  epistle  he  ex- 
horts them  to  pass  the  time  of  their  sojourning  here  in  fear  i.  17. 
And  again,  he  beseeches  them,  as  strangers  and  pilgrims,  to  abstain 
fromjkshly  lusts,  ivhich  war  against  the  soul,  ii.  11.     Thus  doth  the 


I  AM   A   STRANGER   IN   THE   EARTH.  79 

Scripture  both  by  precept  and  example,  teach  us  to  look  upon 
this  world,  merely  as  a  stage  in  our  road  to  another. 

2.  As  the  Scriptures  are  thus  explicit  in  teaching  us  to  look  be- 
yond this  world,  regarding  it  merely  as  a  place  of  pilgrimage ;  so 
we  shall  find  if  we  consider  the  circumstances  in  which  Ave  are 
placed,  that  we  are  but  strangers  here.  For  what  is  it  to  be  a 
stranger  ?  Is  not  a  stranger  one  of  whom  it  is  said,  he  has  no 
suitable  abode  or  home  in  the  land  of  his  sojournings  ;  and  the 
time  he  thus  spends  is  but  short  compared  with  that  he  spends 
at  home  ?  And  is  it  not  true  with  reference  to  ourselves,  that  we 
have  no  suitable  home  in  this  world  ? 

Since  sin  and  death  have  entered  our  world,  it  is  most  mani- 
fest that  this  is  not  our  home.  I  am  not  one  of  those  who  look 
upon  this  world  as  only  one  great  prison-house — where  no  sound 
is  heard  but  that  of  weeping — no  sights  are  seen  but  those  of  sor- 
row. On  the  contrary,  blasted  as  it  has  been  by  the  poisoned 
breath  of  Satan,  still  it  has  scenes  of  surpassing  beauty  ;  still  has 
it  places  that  seem  almost  like  the  gates  of  heaven.  But  yet 
when  every  allowance  is  made,  it  is  not  a  place  of  rest,  and,  man 
is  horn  to  trouble  as  the  sparks  Jiy  upward.  Man  that  is  born  of  a 
woman  is  of  few  days,  and  full  of  trouble,  Job  xiv.  1.  Consider 
how  much  suffering  all  men  are  called  to  endure.  Who  is  there 
that  has  not  felt  the  pangs  of  disappointment  ?  You  have  looked 
for  pleasure,  and  found  sorrow  ;  you  have  laid  your  plans  for  life, 
and  been  forced  to  abandon  them,  for  entirely  different  pursuits. 
You  have  plucked  the  rose,  but,  alas,  the  flower  fell  as  you 
grasped  it,  and  the  thorn  alone  remained.  You  Lave  delighted 
in  the  society  of  kind  friends,  and  they  have  died  before  your 
faces,  and  you  have  buried  them  out  of  your  sight. 

"  Friend  after  friend  departs, 
Who  hath  not  lost  a  friend  ? 
There  is  no  union  here  of  hearts, 
That  finds  not  here  an  end." 

Or  if  they  have  not  been  removed  by  death,  their  affection  for 
you  has  grown  cold,  and  you  have  experienced  a  pain  that  death 
could  not  have  inflicted  upon  you,  by  finding  that  those  in  whom 
your  hearts  safely  trusted,  have  proved  false  to  you.  How  many 
unexpected  misfortunes  come  upon  men !  Who  is  secure  from 
them  ?  You  may  pass  years  and  years  in  uninterrupted  prosperity, 
and  in  the  moment  when  you  least  expect  it,  all  your  joys  shall 


80  I   AM   A  STRANGER   IN   THE   EARTH. 

take  wings  and  fly  away,  and  you  shall  be  left  desolate.  I  well 
remember  tlie  morning  of  a  sabbatli-day,  when  I  stood  upon  the 
deck  of  a  noble  ship,  as  she  ploughed  her  foaming  way  across  the 
waters  of  the  China  sea.  I  was  conversing  with  the  chief  officer, 
and  can  recall  even  now,  the  tone  of  exultation  with  which  he 
said,  that  he  counted  himself  one  of  the  most  fortunate  of  all 
those  who  did  business  upon  the  great  waters.  He  had  been  a 
sailor  from  his  childhood,  and  never  met  with  an  accident,  and 
his  prospects  never  were  brighter  than  they  were  at  that  moment. 
Twelve  hours  had  not  elapsed,  when  that  gallant  ship  was  fast 
sinking  beneath  the  raging  waves.  She  had  struck  upon  a  sunken 
rock,  and  filled  with  water  so  rapidly  that  all  on  board  were 
obliged  to  leave  her  and  seek  for  safety  in  her  boats.  That  offi- 
cer left  the  ship  with  only  the  clothes  upon  his  back,  and  after 
traversing  over  four  hundred  miles  of  the  open  sea,  in  that  little 
boat,  he  was  overtaken  by  a  storm,  and  in  sight  of  land  his  boat 
was  overturned,  and  himself  dashed  against  the  rocky  shore. 
Bruised  and  almost  senseless,  he  gained  the  land,  and  found  that 
of  his  five  companions,  four  had  been  drowned,  and  that  he  was 
a  penniless,  homeless  man — a  stranger  in  a  strange  land.  Would 
that  this  were  a  solitary  case !  How  much  suffering  and  misery, 
also  arises  from  the  errors  even  of  the  good !  A  single  fault  may 
cause  heart-breaking  sorrow  for  a  whole  lifetime.  Surely,  a  world 
where  such  events  can  happen,  never  was  intended  for  the  home 
of  happy  beings. 

3.  But  even  if  there  were  no  actual  suffering,  this  world  as  it 
now  is,  was  not  intended  for  our  home,  because  it  has  nothing  that 
can  satisfy  the  ever  expanding  desires  of  the  immortal  mind.  The 
soul  of  man  was  made  for  eternity,  and  it  cannot  be,  that  it  should 
be  satisfied  with  the  desires  of  time.  Most  men  seek  for  wealth, 
but  who  is  ever  satisfied  with  the  greatest  amount  of  gold  and  sil- 
ver ?  Arc  not  those  who  have  the  most,  constantly  grasping  after 
more,  and  at  the  same  time  anxious  and  alarmed  lest  they  should 
lose  what  they  have  already  acquired  ?  Others  seek  after  honor 
and  power,  but  who  is  ever  satisfied  with  the  highest  honor,  or 
the  greatest  power?  When  is  ambition  full?  When  do  conquerors 
cease  from  conquest,  if  death  do  not  end  their  course.  Others 
again  seek  after  literary  fame,  but  who  is  even  satisfied  here  ? 
Look  at  the  gifted  Byron,  who  with  talent  and  rank,  and  wealth 
and  fame,  to  satisfy  the  desires  of  a  hundred  common  men,  still 


I  AM  A    STRAJS'GEE    IN   THE   EARTH.  81 

longed  find  pined  for  more,  "  Bej^ond  desire,  beyond  ambition 
full,"  he  yet  died  in  utter  wretchedness  ! 

Who  is  there  that  is  satisfied  in  this  world?  Not  one.  And 
if  men  had  the  most  ardent  desire  of  their  hearts  gratified,  and 
were  allowed  to  live  here  forever,  they  would  still  find  in  their 
bredsts  an  aching  void,  which  the  world  could  never  fill.  Ask 
him  who  of  all  men  was  best  qualified  to  judge — Solomon,  king 
of  Israel,  who  had  wealth,  and  honor,  and  power,  and  ease,  and 
wisdom,  such  as  no  man  either  before  or  since  has  ever  possessed. 
He  made  it  his  business  to  seek  after  happiness,  for  what  can  the 
man  do  that  cometh  after  the  king  ?  You  have  heard  his  mem- 
orable conclusion.  Vanity  of  vanities^  saitJi  the  preacher^  vanity  of 
vanities :  all  is  vanity.  All  is  vanity  and  vexation  of  spirit.  Again 
I  ask,  are  we  not  strangers  in  such  a  world  as  this  ? 

If  this  world  were  our  home,  our  final  resting-place,  it  would 
be  a  sad  world  indeed.  Even  short  as  our  life  is,  it  is  too  long 
for  many,  and  our  ears  are  almost  daily  pained  with  accounts  of 
those  who  lay  violent  hjyids  upon  themselves,  and  rush  uncalled 
into  the  presence  of  their  God,  Even  those  who  enjoy  the  greatest 
amount  of  happiness  here,  will  almost  wish  at  times  to  die.  And 
Paul  who  counted  it  an  unspeakable  privilege,  a  grace  of  which 
he  was  not  worthy  to  preach  Christ  on  earth,  was  often  in  a  strait 
between  two  conflicting  emotions,  having  a  desire  to  depart,  and 
be  with  Christ.  All  experience  as  well  as  Scripture  testifies  aloud. 
This  is  not  your  rest.  We  may  go  to  and  fro,  seeking  rest,  but  as 
Noah's  dove  found  no  place  of  rest  for  the  sole  of  her  foot,  when 
the  w-ild  waves  of  the  deluge  covered  the  earth,  so  do  our  hearts 
find  no  rest,  where  the  troubled  billows  of  sin  dash  so  thickly 
around. 

4.  Another  characteristic  that  distinguishes  a  stranger,  is,  that 
his  sojourn  in  the  place  where  he  is  a  stranger  is  but  short.  It 
needs  no  labored  or  lengthened  proof  to  show  that  in  this  respect 
we  are  strangers  in  the  earth.  For  luhat  is  your  life  ?  It  is  even 
a  vapor,  luhich  quicJcly  vanisheth  away.  In  childhood  and  youth,  life 
in  anticipation  looks  long.  As  we  grow  older  and  look  back,  how 
short.  Yes,  and  the  older  we  grow,  the  shorter  it  seems.  An 
old  man  will  recount  the  tales  of  his  boyhood,  and  tells  you  that 
it  seems  but  as  yesterday,  when  he  looks  back  to  events  in  the 
lives  of  his  friends,  over  whose  tombs  the  grass  of  many  years  is 
growing.  The  antediluvians  numbered  their  years  by  centuries, 
but  they  are  gone,  and  their  works  have  followed  them,  and  to  us 
6 


82  I   AM   A   STRANGEli   IN   THE   EARTH. 

it  is  as  if  they  never  had  a  being.  The  patriarch  who  numbered 
more  than  six-score  years,  said  that  his  days  had  been/ei^  as  well 
as  evil,  and  Moses,  when  five-score  years  had  whitened  his  locks, 
declared,  tve  spend  our  years  as  a  tale  that  is  told.  It  is  soon  cut  off 
and  ice  fly  away.  Yes,  fly  away,  for  there  is  none  abiding  here, 
and  our  days  make  haste  to  depart.  The  afflicted  patriarch  too, 
in  the  midst  of  his  long  life,  had  reason  to  say,  My  days  are  swifter 
than  a  post,  they  flee  away,  they  see  no  good.  They  are  passed ^  away 
as  tJie  sicifi  ships :  as  the  eagle  that  hasteth  to  the  prey,  Job  ix.  25. 
It  is  even  so.  2fan  that  is  born  of  a  woman  is  of  few  days,  and  full 
of  trouble.  Our  ajflictions  may  be  hard  to  bear,  but  they  are  but 
f)r  a  moment.  The  end  of  all  things  is  at  hand.  The  Judge  standeth 
at  the  door.  And  there  is  not  one  of  us,  who  may  not  say  with 
David,  There  is  but  a  step  between  me  and  death.  I  have  seen  the 
old  oak  fall,  and  the  little  flower  that  sprung  up  beneath  its  shade, 
crushed  by  its  fall.  So  have  I  seen  the  patriarch  of  three-score 
years  and  ten,  and  the  infant  of  a  few  days,  buried  in  the  same 
grave,  and  when  a  few  years  had  passed  ^way,  it  seemed  as  though 
the  life  of  one,  were  almost  as  long  as  that  of  the  other. 

Who  is  there  that  finds  life  long  enough  to  accomplish  all  the 
plans  he  has  in  view  ?  One  man  seeks  to  accumulate  a  certain 
amount  of  wealth.  Another,  to  reach  a  certain  point  in  power. 
A  third,  to  see  his  children  comfortably  settled  in  life.  A  fourth, 
to  get  himself  a  name,  yet  three  of  the  four  shall  die  before  their 
desires  are  half  accomplished.  Some  men  fill  stations  of  eminent 
usefulness  in  the  church,  and  in  the  state,  and  length  of  days  for 
them  seems  greatly  desirable,  yet  they  fade  away,  apparently, 
before  the  half  of  their  work  is  done.  Is  this  our  home  ?  Is  a 
world,  whatever  its  other  sources  of  enjoyment  may  be,  where 
such  sorrows  come  upon  us,  and  such  disappointments  embarrass 
us,  the  place  where  we  are  to  build  us  mansions  for  eternity  ?  Oh 
no  !  Scripture  and  reason,  and  sad  experience  teach  us  that  here 
we  have  no  continuing  city,  no  suitable  home,  no  happy,  quiet  place 
of  rest.  We  are  strangers  in  the  earth.  As  one  who  feels  himself 
to  be  a  stranger  in  the  earth,  suffer  me  to  address  you,  and  to 
apply  practically  the  truth  I  have  been  endeavoring  to  illustrate. 

1.  Do  not  unnecessarily  encumber  yourselves  with  earthly 
things  and  cares.  You  are  a  stranger  here.  You  arc  rapidly  passing 
through  this  world,  and  you  can  carry  none  of  its  treasures  away 
with  you.  Why  should  you,  then,  set  your  hearts  upon  them, 
and  give  all  your  time,  and  strength,  and  affections,  to  those 


I  AM  A  STEANGER   IN   THE   EARTH.  83 

tilings,  that  perisli  even  with  the  using  of  them  ?  Why  set  your 
hearts  on  those  things  that  will  only  retard  your  progress,  and  in 
the  end  be  of  no  avail  to  you  ?  Why  load  yourselves  with  that 
which  will  but  weary  you  in  your  course,  and,  in  all  probability, 
cause  you  bitter  regret  in  the  end  ?  What  should  you  think  of 
the  man,  who,  when  running  for  his  life,  should  stop  and  loiter 
by  the  way,  picking  flowers,  and  gathering  stones,  and  loading 
himself  with  thick  clay  ? 

2.  I  would  not  recommend  a  casting  away  of  all  the  good  things 
of  this  world,  nor  blame  one  for  seeking  to  better  his  condition 
here.  But  it  is  wrong  to  seek  earthly  things  as  of  the  first  and 
chief  importance,  neglecting  those  that  are  unseen  and  heavenly. 
While  you  seek  after  this  world's  goods,  set  your  affections  on 
those  things  that  are  above,  and  if  you  are  disappointed  here,  you 
will  not  be  there.  Seek  ye  first  the  kingdom  of  God  and  his  right- 
eousness :  all  other  things  needfid  shall  he  added  unto  you. 

3.  As  you  are  but  travellers  through  this  world,  act  as  travellers 
do.  You  must  not  expect  always  to  find  pleasant  roads,  nor  the 
accommodations  of  home  at  the  wayside  inns.  You  must  look 
for  bad  weather,  and  be  prepared  for  rough  times.  Neither  must 
you  expect  always  to  find  the  most  pleasant  fellow-travellers,  nor 
always  to  enjoy  the  society  of  those  whom  you  most  admire.  It 
is  true,  you  are  all  bound  to  the  same  place, — but  you  take  dif- 
ferent roads,  and  some  are  longer,  some  shorter  in  arriving. 
Some  may  finish  their  journey  before  the  sun  is  up ;  some  when 
his  full  rays  are  beating  down  upon  them ;  while  others,  again, 
may  travel  on,  till  the  shades  of  evening  gather  thickly  around 
them.  Those  who  started  with  a  crowd,  may  end  their  journey 
alone.  But  grieve  not  for  this.  If  you  have  taken  the  right 
course,  and  are  seeking  the  right  place,  you  shall  all  meet  at  last, 
and,  amidst  the  delights  of  home,  you  may  recount  with  joy  the 
dangers  and  the  trials,  or  the  pleasures  of  the  way  by  which  you 
have  been  led.  Look  upon  the  discomforts  which  you  find,  then, 
as  the  necessar}^  inconveniences  of  a  traveller's  life.  Let  not  your 
hearts  be  disquieted  for  them.  They  will  soon  be  over,  and  their 
remembrance  shall  hereafter  afford  you  pleasure.  The  traveller, 
after  his  fatiguing  journeys,  the  sailor,  in  his  quiet  harbor,  after 
his  shipwrecks  and  toils  are  safely  passed,  delights  to  recount  the 
incidents  he  has  seen,  and  the  dangers  he  has  encountered.  So 
may  you,  when  safely  lodged  in  your  everlasting  mansions.  The 
troubles  and  trials  you  may  encounter,  should  be  looked  upon  as 


84  I  AM   A   STRANGER   IN  THE   EARTH. 

real  blesings.  If  your  course,  in  this  life,  led  yon  always  through 
the  "  plain  of  ease,"  you  would  be  almost  loth  to  depart.  These 
afflictions  are  needful,  to  wean  your  affections  from  the  world, 
and  quicken  you  in  your  heavenward  course.  Who  is  there  that 
cannot  testify  that  he  has  served  God  better,  and  longed  for 
heaven  more,  when  outward  things  looked  dark,  and  storms 
raged  around  him,  than  when  all  was  smooth,  and  peaceful,  and 
serene  ? 

4.  But  here  a  question  of  infinite  importance  arises.  You  are 
strangers  here,  and  travellers  to  another  place.  Where,  then,  is 
your  home  ?  Whither  are  you  bound  ?  You  are  going  hence, 
and  it  is  most  certain  that  you  never  shall  return.  Where,  then, 
do  you  expect  to  make  your  permanent  abode?  Do  you  not 
know  whither  you  are  bound  ?  You  know  you  cannot  remain 
here.  You  know  there  are  but  two  other  worlds  to  which  you 
can  go, — and  have  you  not  yet  found  out  to  which  your  course 
is  directed  ? 

As  I  take  it  for  granted  that  you  wish  to  reach  a  better  world 
than  this,  allow  me  to  tell  you,  that  there  is  but  one  road  by 
which  you  can  do  it,  and  that,  while  the  life  of  your  soul  depends 
upon  your  finding  that  road,  and  walking  in  it,  wherever  it  may 
lead  you,  it  is  yet  exceedingly  difficult  to  enter,  and  hard  to  pur- 
sue. How  strait  is  the  gate,  how  narrow  is  the  way,  that  leadeth 
unto  life.  How  few  there  be  that  find  it !  On  the  other  hand, 
there  are  many  wrong  roads,  broad  and  smooth,  and  easily 
entered,  with  many  by-paths  and  cross-roads,  that  are  easily  mis- 
taken for  the  true  one,  and  all  of  which  are  crowded  by  multi- 
tudes of  travellers.  Wide  is  the  gate,  and  broad  is  the  ivay,  that 
leadeth  unto  death :  many  there  he  which  go  in  thereat.  You  have 
need,  therefore,  of  a  chart  of  your  way,  to  show  you  which  is  the 
right,  and  which  the  wrong  road.  You  have  need  of  a  compass, 
to  direct  you  in  your  course,  and  especially  you  need  a  guide  and 
defender,  who  can  lead  you,  and  keep  you  in  all  the  way  which 
you  go,  and  bring  you  in  safety  to  the  end  of  your  journey.  All 
these,  however,  can  be  obtained.  The  word  of  God  is  such  a 
chart.  It  distinctly  points  out  the  right  road,  and  so  clearly  lays 
down  every  other,  that  you  cannot  mistake  them.  Therefore  it 
was  that  David  prayed,  /  am  a  stranger  in  the  earth  ;  hide  not  thy 
commandments  from  me.  And  again  he  says.  Thy  statutes  have 
been  my  songs  in  the  house  of  my  inlgrimage.  Study  carefully, 
therefore,  the  word  of  God  ;  and  with  foith  in  your  heart,  which, 


I   AM  A   STRANGER   IN  THE   EARTH.  85 

like  a  compass,  ever  points  to  heaven,  you  will  not  go  astray. 
For  a  guide  and  defender,  you  have  the  Lord  Jesus  Christ  him- 
self. He  has  trod  the  way  before  you,  and  knows  every  step, — 
for  he  was,  in  all  points,  tempted  like  as  we  are,  though  without  sin. 
That  road  he  watered  with  his  own  blood,  and,  through  the 
merits  of  his  sufferings  and  death,  he  removed  its  otherwise  im- 
passable difficulties,  and  now,  whosoever  will,  may  come  unto 
God  by  him.  Study  his  character ;  imitate  his  example ;  walk 
in  his  footsteps  ;  learn  of  him,  and  he  will  bring  you  in  safety  to 
the  end  of  your  course,  and  present  you  with  exceeding  joy  in 
the  presence  of  his  Father. 

5.  Keep  the  end  of  your  journey  in  mind,  and  suffer  your 
thoughts  often  to  dwell  upon  the  glories  of  the  home  that  God 
has  prepared  for  those  who  persevere  in  the  right  ways.  This 
will  quicken  your  steps,  and  cheer  your  hearts,  when  fainting 
under  the  discouragements  and  weariness  of  the  way.  Why 
should  you  not  do  so  ?  A  child,  away  from  home,  will  think 
with  tears  of  his  father's  house  ;  and  should  you  be  forgetful  of 
the  mansions  prepared  for  you  ?  The  last  part  of  your  course 
may  be  difficult,  for  it  may  lead  you  through  a  deep  and  dark 
river,  "  over  which  there  is  no  bridge ;"  but  if  you  think  as  you 
ought  of  the  habitations  beyond  that  river,  it  will  make  you  will- 
ing to  go  through  even  those  dark  rolling  waves.  Your  citizenship 
is  in  heaven — your  best  friends  are  there — ^your  treasures  are 
there — your  everlasting  rest  and  happiness  are  there.  Meditate 
upon  these  things,  therefore,  and  you  will  even  long  to  depart. 

But  while  in  your  pilgrimage  below,  remember  that  you 
have  a  very  great  work  to  do,  and  that  now  is  your  only  time 
for  accomplishing  it.  Now  is  the  day  of  salvation,  when  you 
must  secure  the  welfare  of  your  soul.  Now  is  the  time  for  glori- 
fying God ;  now  is  the  time  for  bringing  others  to  a  knowledge 
of  himself  There  is  no  work  or  service  in  the  grave,  to  which 
you  are  hastening.  Be  diligent,  therefore,  and  work  while  your 
journey  continues,  and  you  will  have  time  enough  to  rest  when 
your  journey  is  ended. 

Macao,  July  23,  1843. 


SERMON    XL 

COMING    UNTO    CHRIST    FOR    REST. 

Come  unto  me  all  ye  that  labor  and  are  heavy-laden,  and  I  -will  give  you  rest.  Take 
my  yoke  upon  you  and  learn  of  me  :  for  I  am  meek  and  lowly  in  heart :  and  ye 
shall  find  rest  unto  your  souls.  For  my  yoke  is  easy,  and  my  burden  is  light. — 
Matthew  xL  28-30. 

It  is  related  of  Luther,  before  lie  had  entered  on  his  course 
as  a  Eeformer,  that  every  time  he  heard  the  name  of  Christ,  he 
turned  pale  with  terror ;  for  he  had  been  represented  to  him  only 
as  an  angry  judge."" 

It  is  strange  that  any  one  who  has  ever  heard  one  word  of 
Christ,  could  thus  represent  him.  Every  attribute  of  the  God- 
head was  found  in  perfection  in  him,  but  some  were  more  fully 
drawn  out  than  others,  by  the  circumstances  in  which  he  was 
placed.  He  is  a  God  of  holiness,  and  one  might  have  supposed 
that  surrounded  as  he  was  by  sinful  men,  constantly  endeavoring 
to  blacken  his  character,  and  to  thwart  his  purposes,  the  threat- 
enings  of  wrath  would  be  ever  on  his  lips.  But  he  is  also  a  God 
long-suffering  and  compassionate,  and  surrounded  as  he  was  by 
objects  of  misery,  though  all  unconscious  themselves  of  their 
condition,  his  heart  melted  over  their  sorrows,  and  he  proved 
himself  a  merciful  and  faithful  High  Priest,  who  could  be  touched 
with  the  feeling  of  our  infirmities. 

It  is  delightful  to  contemplate  his  course  through  life.  He 
went  cihoul  doing  good  and  healing  all  that  vxre  opjvessed  ivith  the 
devil,  Acts  x.  34.  One  after  another,  as  objects  of  distress  pre- 
sented themselves  before  him,  his  heart  was  moved  by  sympathy 
for  them.  A  leper  covered  with  sores,  and  cast  out  from  society, 
with  the  weeds  of  mourning  around  him,  came  and  knelt  be/ore 
him,  and  Jesus  moved  ivith  compassion  jy^d  forth  his  hand  and  touched 

*D'Aubign6,  i.  123. 


COMING   UNTO   CHRIST  FOR  REST.  87 

• 
/n*m,  and  cleansed  him  from  his  leprosy^  Mark  i.  4.     He  saw  the 
widow  of  Nain,  as  slie  followed  her  only  son  to  the  grave.     It 
needed  no  words  to  inform  him  of  the  sorrows  and  desolation  of 
her  heart.      When  tJie  Lord  saiv  her  he  had  compassion  on  her  and 
said  unto  her,  Weep  not,  Luke  vii.  13.     With  a  word  he  restored 
the  young  man  to  life,  and  delivered  him  unto  his  mother.    With 
the  sisters  of  Lazarus,  he  wept  at  Lazarus'  grave,  but  with  the 
compassion  and  power  which  Christ  alone  possessed,  he  raised 
him  from  the  dead.     When  did  he  ever  forbear  to  relieve  any^ 
that  came  to  him  ?     When  did  he  send  any  away  ?     And  how 
kindly  were  his  favors  given !     Men  wondered  at  his  gracious 
words.     Little  children  loved  to  be  with  him,  for  he  took  them  in^ 
his  arms  and  blessed  them. 

It  is  true  that  our  Saviour  at  times  spoke  in  anger.     It  could 
not  be  otherwise.     And  we  read  that  expression,  which  conveys 
such  a  weight  of  terrible  meaning,  the  wrath  of  the  Lamb,  Rev. 
vi.  16.     Yet  even  his  wrath  was  mingled  with  mercy,  and  his 
threatenings  ended  in  tears.     You  have  seen  the  clouds  gather 
blackness,  and  listened  to  the  thunder's  voice,  as  it  rolled  and  re- 
echoed through  the  vaults  of  heaven.     Yet  the  blackness  passed  \ 
away,  and  the  gentle  showers  came  down  upon  the  earth.     Even  j 
so  it  was  when  our  Lord  uttered  those  awful  woes  against  the  1 
wicked  rulers  of  the  Jews.      Woe  unto  you  Scribes  and  Pharisees  ' 
— hypocrites — ye  shall  receive  the  greater  damnation.     How  can  ye 
escape  the  damnation  of  hell  ?     Yet  in  the  same  discourse  his  heart 
melted  for  the  city  of  God,  and  in  grief  he  exclaimed,  Oh  Jeru- 
salem !  Jerusalem !   how  often  icould  I  have  gathered  thy  children 
together  as  a  hen  gathereth  her  chickens  under  her  wings,  and  ye  would 
not,  Matt,  xxiii. 

Nor  was  his  love  exhausted  in  words.  It  showed  itself  in  all 
the  actions  of  his  life,  and  more  especially  in  his  last  great  work 
— his  death  upon  the  cross  for  the  sins  of  men.  This  is  the  person 
who  utters  the  words  of  our  text.  His  character  gives  him  a  claim 
to  be  heard, — his  works  for  us  give  him  a  right  to  be  obeyed. 

The  persons  addressed  are  all  men.  He  uses  one  of  the  few 
terms  that  will  apply  to  all  the  sons  of  Adam.  He  does  not  say, 
Ye  rich  and  noble,  come  unto  me,  for  all  are  not  rich  and  noble. 
Neither  does  he  say,  Ye  poor  and  degraded,  come  unto  me,  for  all 
are  not  poor  and  degraded.  But,  Gome  imto  me  all  ye  that  labor 
and  are  heavy-laden,  and  I  ivill  give  you  rest.  Who  is  there,  not 
included  in  these  terms  ?     Who  is  there  that  has  no  sorrows  or 


88  COMING    UNTO   CHRIST   FOR   REST. 

burdens?  That  is  not  troubled  with  griefs  and  fears  ?  That  has 
no  causes  of  disquietude  ?  Happy  man !  if  such  there  be.  But 
think  again.  Is  it  not  true  tliat  mem  is  born  to  trouble  as  the  sparJcs 
fly  upwards?  Job  v.  7.  Is  it  not  true  that  all  his  days  are  sorrows, 
and  his  travail  grief?  yea,  his  heart  taJceth  not  rest  in  the  night,  Ecc, 
ii.  23.  The  occasions  of  sorrow  are  various.  Wherever  happi 
ness  is  sought  for,  sorrow  is  found  lurking.  Ricbes  take  to  them 
selves  wings  and  fly  away.  Man  being  in  honor  abidetli  not, 
Learning  wears  a  man  down ;  Fame  exposes  bim  to  envy  and 
detraction ;  Friendships  are  dissolved  by  separation  or  by  death. 
No  state  or  age  is  free  irom  care  and  anxiety.  Men  talk  of  the 
J03-S  and  happiness  of  childhood, — but  surely  tbat  is  an  unobserv- 
ant look,  which  docs  not  discern  in  the  contentions  and  jealousies 
and  teai-s  of  childhood,  the  first  fruits  of  the  curse.  In  sorrow 
shall  thou  eat  all  the  days  of  thy  life.  Gen.  iii.  17. 

It  should  however  be  noted,  that  outward  sorrows  are  but  a 
small  part  of  those  that  make  up  the  lot  of  man.  If  there  were 
peace  and  quietness  in  the  heart,  it  would  make  but  little  difference 
if  things  around  were  unpleasant.  The  storms  that  agitate  the 
sea,  extend  only  a  few  feet  below  its  surface ;  and  the  inhabitants 
of  its  inner  depths  are  not  disturbed  by  tbe  commotions  above. 
But  it  is  not  so  with  man.  The  heart  knoweth  its  own  bitterness, 
and  the  joyous  laugh  is  often  assumed  merely  to  cover  up  and 
conceal  the  deep  sea  of  suffering  beneath.  There  is  in  the  breast 
of  every  man  an  evil  heart.  It  is  full  of  sin,  and  delights  in  sin ; 
but  in  the  nature  of  things  it  is  not  possible  to  follow  sin  without 
also  tasting  its  bitterness.  Conscience,  the  vicegerent  of  God, 
lias  its  station  in  the  heart.  You  may  deaden  its  tones.  You 
may  for  awhile  silence  its  voice,  but  destroy  it  you  cannot.  Sooner 
or  later  its  voice  must  be  heard,  and  when  it  speaks  of  death,  and 
righteousnes.s,  of  sin,  and  the  judgment-day,  of  heaven,  and  of 
hell,  you  will  find  that  earthly  joys  and  earthly  hopes  will  not 
ea.se  the  mind.  It  is  only  by  forgetting  such  things  that  most 
men  wear  the  semblance  of  happiness.  Hence,  many  seek  to 
banish  thought.  This  were  Avise,  if  thereby  misery  also  were 
banished.  But  it  is  not  the  part  of  wisdom  thus  to  act.  I  appeal 
to  your  own  hearts,  are  not  these  things  so  ?  Have  you  not  often 
found  sorrow  where  you  sought  for  joy?  Have  you  not  feared 
the  thought  of  standing  in  the  presence  of  God?  Has  not  your 
own  heart  often  condemned  you?     Do  you  not  fear  to  die? 

He  who  sees  all  hearts  knows  what  is  in  man.     He  has  fath- 


COMING   UNTO   CHRIST   FOR   REST.  89- 

omed  tlie  deep  sea  of  human  sufferings  and  fears.  He  came  to 
share  tlieir  woes,  and  to  relieve  their  sorrows ;  and  his  heart  often 
melted  at  the  sights  he  saw.  He  was  a  man  of  sorrows,  but  not 
for  his  own  sorrows.  He  saw  men  laboring  in  the  service  of  sin 
and  Satan, — pressed  down  by  a  cruel  yoke, — driven  by  a  hard 
master, — serving  for  his  wages, — and  such  wages !  True,  he  offers 
fair,  and  they  knew  not  that  the  wages  of  sin  is  death.  The  Sa- 
viour saw  us  heavy  laden  with  sorrows,  and  staggering  under  a 
load  that  Avas  carrying  us  down  to  the  bottomless  pit ;  and  he  saw 
that  there  was  no  help  for  us  in  ourselves, — none  in  our  fellow- 
men, — and  none  even  in  the  holy  angels  who  saw  us  perishing. 
Strong  then  in  the  might  of  his  OAvn  divinity,  with  compassion  like 
a  God,  he  came  down  for  our  relief;  and  with  a  heart  overflowing 
with  love  to  us,  he  calls  to  every  weary,  heavy-laden,  desponding 
soul,  Come  unto  me  all  ye  that  labor  and  are  heavy-laden^  and  I  will 
give  you  rest. 

Hear  then  the  words  of  Christ.  Come  unto  me.  This  implies 
that  naturally  you  are  far  off  from  him.  Else,  why  the  necessity 
of  coming  ?  He  is  the  fountain  of  life,  and  the  giver  of  every 
good  ;  but  we  keep  away  from  him,  nor  yield  our  hearts  to  his 
control.  What  is  the  consequence  ?  Away  from  the  sun,  how 
can  you  have  light?  Away  from  the  fire,  how  can  you  be 
warmed  ?  Away  from  the  source  of  life,  how  can  you  live  ? 
And  why  thus  separated  from  him  ?  Has  he  driven  you  away  ? 
Has  he  dealt  unkindly  by  you  ?  Has  he  ever  said  seeh  ye  my  face 
in  vain  ?  No  !  We  have  chosen  to  depart.  We  have  said  in 
our  hearts.  This  man  shall  not  reign  over  us.  We  have  said  by 
our  deeds,  if  not  by  our  words.  Depart  from  us,  we  desire  not  the 
hnoioledge  of  thy  loays.  This  is  the  first  thing  needful  for  us  to 
know,  to  wit,  our  distance  from  him,  and  the  sorrowful  conse- 
quences attending  it.  When  the  prodigal  son  had  almost  starved 
himself  among  the  swine,  his  first  thought  on  coming  to  his  right 
mind  was,  that  he  had  voluntarily  but  most  foolishly  and  wick- 
edly left  his  father's  house,  and  though  as  yet  no  invitation  from 
his  father  had  reached  him,  he  resolved  to  return  to  him  and  seek 
a  place  even  among  the  servants. 

Like  the  prodigal  you  and  I  have  gone  astray.  Like  him  we 
have  v/asted  our  substance.  Like  him  we  have  sinfully  neglected 
the  service  of  the  best  of  fathers.  Like  him,  we  are  in  danger  of 
perishing  among  the  vile  pleasures  of  this  world,  and  its  empty 
promises,  while  there  is  enough  and  to  spare  of  soul-satisfying 


90  COMING   UNTO   CHRIST   FOR   REST. 

jojs  and  eternal  blessings  in  the  liouse  of  God.  Why  should 
this  be  so  ?  Though  we  have  thus  acted,  though  the  Saviour 
might  most  justly  leave  all  to  perish  in  our  own  misery,  yet  he 
does  not  so.  He  follows,  entreats,  urges  you  to  return.  He  s^ees 
and  laities  the  miseries  present  and  to  come  of  his  creatures.  You 
may  affect  to  laugh,  but  his  heart  yearns  over  you,  and  it  seems 
as  though  he  could  not  give  you  up.  What  more  could  be  done 
than  he  has  done  for  you?  Ye  are  poor,  and  though  he  teas  rich, 
yet  for  your  sakes  he  made  himself  poor,  that  ye  through  his  poverty 
might  become  rich.  You  are  in  danger  of  perishing  in  sin,  like  the 
serpent-bitten  Israelites.  He  was  lifted  upon  the  cross  that  you 
might  see,  and  be  drawn  unto  him.  You  are  dying,  and  to  save 
you  fi-om  death,  he  dies  himself,  and  asks  you  to  come  unto  him, 
and  obtain  the  life  he  has  to  offer.  Why  should  you  not  return  ? 
Like  erring  children  who  fear  the  sight  of  their  father's  face  you 
hesitate  to  see  him  again. 

Perhaps  you  are  ready  to  say,  "  We  wish  to  return,  we  have 
long  sought  to  do  so,  but  know  not  the  way,  and  hitherto  have 
not  succeeded."  But  how  have  you  sought  ?  Where  have  you 
looked  for  direction  ?  Where  sought  for  the  strength  and  wis- 
dom needful  for  such  a  return  ?  There  is  but  one  way  of  return 
to  God,  and  if  you  have  not  walked  in  that  way,  in  vain  will  you 
hope  ever  to  see  his  face.  That  way  is  the  way  Christ  has  point- 
ed out  in  the  words  of  the  text.  Come  unto  me.  Take  my  yoJce 
upon  you.  Learn  of  me.  These  three  things  are  the  way-marks 
of  that  road.  First,  Knowing  and  grieving  over  your  natural 
distance  from  God,  you  must  come  unto  him.  Secondly.  You 
must  take  his  yoke  upon  you.  By  his  yoke  is  meant  that  which 
connects  you  to  him,  and  binds  you  to  his  service.  It  includes 
therefore  a  separation  from  the  world,  for  you  cannot  serve  Christ 
and  the  world.  It  includes  an  utter  renunciation  of  all  self- 
righteousness,  as  a  ground  of  hope  before  God,  Your  own  right- 
eousness and  the  righteousness  of  Christ  cannot  be  patched  to- 
gether to  make  a  garment,  wherewith  to  appear  in  his  presence. 
The  laws  of  the  ancient  temple  did  not  allow  the  priests  to  min- 
ister in  robes  Avoven  of  linen  and  of  wool.  Nor  do  the  laws  of 
the  spiritual  temple  of  which  Christ  is  the  chief  corner-stone,  al- 
low the  worshipi)crs  to  appear  clothed  in  any  other  garment,  than 
that  of  Christ's  righteousness.  Your  justification  and  acceptance 
before  God  is  obtained  by  simple  faith  alone  ;  and  the  sincerity 
of  your  faith  is  to  be  shown  by  your  deep  and  hearty  repentanuo 


COMING   UNTO   CHRIST   FOR   REST,  91 

of  past  errors  and  sins,  and  your  persevering  and  universal  obe- 
dience to  all  his  commands.  Tliis  is  the  third  thing  requisite. 
Learn  of  me.  Study  the  character  of  Christ  as  exhibited  from' 
his  life  to  his  death.  This  is  the  great  thing  to  be  known. 
Imitate  his  example,  especially  in  his  meekness  and  humility. 
Learn  of  me^  for  I  am  meek  and  lowly  of  heart.  It  is  a  strange 
command  this,  to  our  fallen  nature,  and  one  most  opposite  to 
all  our  natural  feelings.  It  is  a  hard  thing  to  make  our  stubborn 
wills  submit  to  the  will  of  God,  and  humbly  and  cheerfully  to 
bow  before  him.  Yet  surely  it  becomes  us  in  the  presence  of  our 
holy  and  absolute  sovereign  to  veil  all  the  pride  of  human  wis- 
dom and  human  greatness,  and  to  behave  as  weaned  children  be- 
fore him.  Who  are  we,  that  presume  to  lift  up  ourselves  in  the 
presence  of  our  judge?  Who  are  we  that  we  should  refuse  to 
bear  his  yoke  ?  Surely  too  the  example  of  Christ,  if  there  were 
no  other  motives,  should  teach  us  humilit}^  How  is  it  possible 
for  frail  and  sinful  man  to  behold  the  Lord  of  Glory  in  the  form 
of  a  servant, — washing  the  disciples'  feet,  and  submitting  to  the 
malefactor's  death, — and  still  retain  high  thoughts  of  himself  ? 
No,  my  brethren,  let  this  mind  he  in  you  ivhich  tvas  also  in  Christ 
Jesus ;  and  remember  that  unless  you  become  as  little  children,  you 
shall  not  enter  into  the  kingdom  of  heaven. 

The  invitation  of  Christ,  come  unto  me,  is  not  a  mere  command. 
It  calls  you  to  a  course  of  life  in  some  respectg  painful,  and  in 
many  ways  opposite  to  the  natural  course  of  your  thoughts.  He 
does  not  conceal  from  you  the  fact,  that  if  you  come  to  him,  you 
must  renounce  your  fancied  independence,  and  take  up  a  yoke, 
and  a  burden,  and  engage  in  a  service,  that  shall  end  only  with 
life.  But  consider  a  moment  before  you  refuse  to  listen  to  his 
call.  What  condition  in  life  is  free  from  similar  or  harder  terms. 
Man  was  not  made  to  be  independent.  With  all  our  boastings 
of  our  greatness  and  glory,  there  is  not  a  creature  in  the  wide 
world  so  dependent,  so  helpless  as  ourselves.  You  must  lean  on 
others,  even  on  a  bruised  reed,  if  no  other  support  presents  it- 
self. Independence  is  not  sacrificed  by  taking  the  yoke  of  Christ, 
for  man  has  no  such  independence  to  give  up.  By  taking  his 
yoke  you  only  exchange  your  dependence  on  creatures  like  your- 
selves, for  dependence  upon  the  living  God.  And  is  it  not  a  no- 
ble exchange  ?  By  bearing  his  burden,  you  exchange  the  ser- 
vice of  Satan  and  the  world,  for  that  of  Christ ;  and  is  it  not  an 
object  worthy  of  desire,  to  serve  such  a  master  ?     The  honor  of 


92  COMING   UNTO   CHRIST  FOR  REST. 

being  his  servants  alone  were  sufficient,  but  the  rewards  he  offers 
arc  such  as  to  make  his  service  incomparably  the  most  desirable 
in  the  universe. 

You  are  now  serving  a  hard  master,  and  what  do  you  gain  by 
it  ?  A  few  fleeting,  transitory  pleasures,  marred  by  the  fear  of 
future  sorrows ;  a  few  sweet  draughts,  dashed  with  the  bitter 
drops  that  conscience  infuses  in  them  ;  a  few  delusive  hopes  for 
the  future,  which  but  thinly  cover  the  awful  realities  beyond. 
You  are  toiling  and  laboring  after  this  world's  happiness,  and  if 
you  gained  it,  what  would  you  gain  ?  What  shall  it  irrofit  a  man 
if  lie  gain  the  ichoh  world  and  hse  his  oion  said?  But  what  have 
you  gained  ?  Are  all  the  pleasures  of  this  world  which  you  have 
already  enjoyed,  a  sufficient  compensation  for  the  anxiety,  and 
watching,  and  toil  by  which  you  have  obtained  them  ?  Could 
you  consent  to  live  forever,  laboring  as  you  have  donC;  if  you 
never  expected  to  enjoy  more  of  the  fruits  of  your  labor  than  you 
have  hitherto  done  ?  Hear  then  the  words  of  Christ.  Come  unto 
me  all  ye  that  labor  and  are  heavy-laden^  and  I  ivill  give  you  rest 
"What  is  so  delightful  as  rest  after  labor  ?  The  soldier  delights 
to  sit  down  in  security  when  the  battle  is  over,  and  enjoy  the 
fruits  of  his  valor.  The  sailor,  to  rest  in  the  quiet  harbor  when 
the  tempest  is  over,  and  enjoy  the  reward  of  his  Avatchings  and 
toils.  Heaven  itself  is  called  a  Hest,  Heb.  iv.  9.  And  what  a 
rest !  No  more  painful  watchings,  or  labors.  No  more  sorrows, 
no  more  sicknesses,  nor  separations.  No  wearisome  calms,  nor 
fearful  storms,  for  there  is  no  sea  there.  No  doubts  or  fears,  no 
dealings  Avith  the  wicked.  Job  sought  for  rest  in  the  grave, 
lohere  the  icicJced  cease  from  troubling,  and  the  weary  are  at  rest ;  but 
Christ  promises  rest  in  heaven  to  all  who  come  unto  him — a  rest, 
too,  that  is  freely  given.  I  will  give  you  rest.  It  is  acquired  by 
the  life-blood  of  Christ,  but  it  is  given  to  his  people  without 
)i;o!iey,  and  without  price.  They  may  toil  and  labor  here,  and 
endure  suffering  and  sorrows,  but  this  only  makes  the  thought  of 
rest  more  delightful.  "  Oh  !"  said  Robert  Ilall  in  the  midst  of 
his  long  and  excruciating  sufferings,  "  I  can  form  no  more  glo- 
rious idea  of  heaven,  than  that  it  is  a  place  of  rest."  And  yet  it 
is  not  merely  a  place  of  rest  from  labor  and  suffering ;  it  is  also  a 
place  of  most  delightful  and  unwearying  activity  in  the  love  and 
service  of  God.  Hence  the  remark  of  Wilbcrforce  Avas  equally 
correct  Avith  that  of  Hall,  Avhcn  he  said  that  the  happiness  of 
heaven  appeared  to  him  to  consist  in  the  constant  activity  of  the 


COMING   UNTO   CHRIST   FOR  REST.  93 

soul  in  loving  and  serving  Gocl,  without  tho  incumbrances  of  the 
flesh,  or  the  clogs  of  sin. 

But  the  rest  of  the  Christian  is  not  all  in  anticipation.  He  is 
called  to  sacrifices  and  privations,  and  self-denial  here ;  but  in  the 
midst  of  them  all  he  enjoys  that  which  more  than  compensates 
for  them.  It  was  no  paradox,  but  the  words  of  truth  and  sober- 
ness that  our  Saviour  uttered  when  he  said,  Verily  I  say  unto  you, 
There  is  no  man  that  hath  left  house,  or  parents,  or  brethren,  or  wife, 
or  children,  for  the  kingdom  of  God's  sake,  who  shall  not  receive  mani- 
fold more  in  this  present  time,  and  in  the  world  to  come  everlasting 
life,  Luke  xviii.  29,  30.  To  be  engaged  in  the  service  of  God, 
and  to  march  under  his  banner,  rather  than  under  that  of  Satan, 
is  itself  a  glorious  thing.  To  be  allowed  to  hope,  without  pre- 
sumption, for  the  happiness  of  his  chosen  people  above,  is  worth 
far  more  than  many  present  inconveniences ;  and  to  enjoy  the 
sense  of  his  favor  here,  and  feel  the  sustaining  influences  of  his 
grace,  together  with  freedom  from  all  apprehensions  of  future 
evil,  surely  these  things  make  his  yoke  an  easy  yoke,  his  burden 
a  light  burden.  What  man  of  the  world  can  say,  as  Dr.  "Watts  often 
said,  "  I  bless  God  that  though  for  many  years  I  have  never  lain 
down  at  night  without  feeling  that  I  might  be  called  to  eternity 
before  morning,  yet  it  has  never  caused  me  a  moment's  uneasiness ! " 
The  peace  of  mind,  and  well-grounded  confidence  that  will  thus 
enable  every  one  to  look  death  in  the  face,  and  calmly  consider 
all  that  lies  beyond  the  grave,  is  not  of  this  world's  gift.  But  it 
is  one  of  those  things  included  in  the  promise  of  our  Saviour  to 
all  who  come  unto  him.      Ye  shall  find  rest  unto  your  souls. 

Macao,  July  30,  1843. 


SERMON    XII. 

MESSIANIC    PROPHECIES    IN    GENESIS. 

And  I  will  put  enmity  between  tliee  and  the  woman,  and  between  thy  seed  and  her 

seed  :  it  shall  bruise  thy  head,  and  thou  shalt  bruise  his  heel. — Gen.  iii.  15. 
Blessed  be  the  Lord  God  of  Shem.     God  shall  enlarge  Japhet,  and  he  shall  dwell  in 

the  tents  of  Shem.— Gen.  ix.  26,  27. 
In  blessing  I  will  bless  thee,  and  in  multiplying  I  will  multiply  thy  seed  as  the  stars 

of  the  heaven,  and  as  the  sand  which  is  upon  the  sea-shore ;  and  thy  seed  shall 

possess  the  gate  of  his  enemies  ;  and  in  thy  seed  shall  all  the  nations  of  the  earth 

be  blessed.— Gen.  xxii.  17, 18. 
I  will  make  thy  seed  to  multiply  as  the  stars  of  heaven,  and  will  give  unto  thy  seed 

all  these  countries ;  and  in  thy  seed  shall  all  the  nations  of  the  earth  be  blessed. — 

Gen.  xxvi.  4. 
Thy  seed  shall  be  as  the  dust  of  the  earth ;  and  thou  shalt  spread  abroad  to  the  west, 

and  to  the  east,  and  to  the  north,  and  to  the  south  ;  and  in  thee  and  in  thy  seed 

shall  all  the  families  of  the  earth  be  blessed. — Gen.  xxviii  14 
The  sceptre  shall  not  depart  from  Judah,  nor  a  lawgiver  from  between  his  feet,  until 

Shiloh  come :  and  unto  him  shall  the  gathering  of  the  people  (nations)  be. — 

Gen.  xlix.  10. 

Those  accustomed  to  the  fall  revelations  of  the  New  Testa- 
ment, find  it  difficult  to  conceive  the  real  feelings  of  believers  in 
andent  times,  or  to  understand  their  views  of  the  way  of  salva- 
tion. They  knew  that  a  Saviour  was  to  come.  They  earnestly 
expected  him,  and  their  anxiety  for  his  appearance  was  shown  in 
the  term  by  which  they  commonly  designated  him,  He  that  should 
cMme,  as  though  there  were  but  one  person  whose  coming  were  of 
supreme  importance.  Art  thou  he  that  should  come,  said  John  to 
the  Saviour,  or  do  ice  look  for  another  ? 

The  light  wliich  they  had  concerning  him  was  but  faint,  com- 
pared to  that  which  we  enjoy— but  they  were  not  totally  destitute. 
A  man  can  see  enough  to  save  his  life  at  times,  by  the  taper's  ray, 
or  the  glimmering  of  the  stars,  even  though  he  have  not  the  sun's 
full  light;  and  the  predictions  concerning  Christ,  made  to  the  an- 
cient believers,  though  for  less  distinct  than  the  revelations  we 
possess,  were  yet  so  clear  as  to  afford  satisfactory  information  cou- 


MESSIANIC   PROPnECIES  IN   GENESIS.  95 

cerning  liim,  ou  whom  all  their  hopes  depended.  It  will  be  in- 
teresting and  profitable  to  consider  the  successive  predictions 
respecting  Christ,  made  in  the  patriarchal  times,  from  Adam  till 
the  departure  of  the  Israelites  from  Eg3^pt.  In  this  long  period 
of  two  thousand  five  hundred  years,  we  find  men  constantly  de- 
parting farther  and  farther  from  the  truth  as  taught  to  our  first 
parents ;  and  yet  the  farther  they  departed,  the  more  clearly  did 
the  voice  of  God,  in  prophecy,  call  their  attention  to  the  Saviour 
of  sinners,  in  due  time  to  be  revealed.  Several  prophecies  con- 
cerning him  were  given  during  this  period,  each  one  brighter  and 
clearer  than  the  one  before,  and  each  one  pointing  with  infallible 
certainty  to  that  on  which  the  salvation  of  a  world  depended — 
Christ,  and  him  crucified. 

There  was  gloom  and  sadness  in  the  world  upon  the  fall  of  our 
first  parents.  Adam  could  have  known  nothing  of  forgiving 
mercy.  Before  his  fall  he  had  known  God,  as  a  God  of  love,  but 
he  also  knew  him  as  a  God  of  justice.  He  had  as  yet  heard  no 
promises  of  mercy  to  the  guilty ;  but  he  had  heard  the  threatening, 
In  the  day  thou  eatest  thereof  thou  shalt  surely  die.  It  is  worthy  of 
note  also,  that  Adam's  views  of  the  heinousness  of  sin  were  much 
deeper  than  ours  now  are.  Fancy  to  yourselves,  that  one  of  the 
holy  inhabitants  of  heaven,  surrounded  by  myriads  of  holy  beings 
in  that  place  where  sin  had  never  been  heard  of,  and  with  the 
pure  eye  of  God  upon  him,  should  suddenly  commit  a  single  sin. 
With  what  feelings  would  those  around  gaze  upon  him  ?  What 
sensations  would  fill  his  own  breast,  as  he  met  their  indignant 
eyes,  and  felt  too  that  he  stood  in  the  presence  of  that  God  who 
is  of  purer  eyes  than  to  behold  evil  ?  Would  he  not  flee  away 
from  the  scene  which  he  had  been  the  first  to  defile  with  sin,  and 
hide  himself  if  possible  where  no  eye  should  ever  see  him  again  ? 
Such,  to  some  extent,  must  have  been  the  feeling  of  Adam  and 
his  wife,  when  they  awoke  to  the  consciousness  of  what  they  had 
done,  and  their  eyes  were  opened  to  see,  that  not  merely  were 
their  bodies  naked  but  their  souls  were  exposed  without  shield 
or  shelter  to  the  avenging  justice  of  an  insulted,  and  a  holy  God. 
What  hope  could  they  have  ?  No  wonder  they  hid  themselves 
when  they  heard  the  voice  of  the  Lord  God  in  the  garden.  Thej 
expected  only  death — and  the  first  interrogations  of  the  Lord 
would  only  increase  their  alarm.  Adam^  where  o.rt  thou  f  Hast 
thou  eaten  of  tJie  tree  ivhereof  I  commanded  thee  that  thou  shoiddst 
not  eat  thereof?     Stripped  of  every  plea,  and   naked,  our  first 


96  MESSIAXIC   rROPIIECIES  IX  GENESIS. 

parents  stood  before  tbeir  judge.  The  examination  was  sliort, 
for  their  own  hearts  condemned  them,  and  they  were  now  ex- 
amined by  that  God  who  was  greater  than  their  hearts.  Doubt- 
less, their  hearts  beat  with  fear,  when  they  heard  the  curse  de- 
nounced against  the  serpent.  Because  thou  hast  clone  this,  cursed 
art  thou  above  all  cattle,  and  above  every  beast  of  the  field  upon  thy 
belly  shall  thou  go,  and  dust  shall  thou  eat  all  the  days  of  thy  life.  If 
such  a  curse  be  denounced  against  an  irrational  animal,  v/hich 
was  but  the  instrument  of  an  evil  spirit  for  evil,  what  did  they 
deserve,  who  free  to  stand,  had  yet  suffered  themselves  to  fall  ? 
who  possessing  powers  sufficient  to  sustain  their  innocency,  had 
chosen  to  believe  and  obey  Satan  rather  than  God  ?  But  behold, 
even  out  of  the  thick  gloom,  a  light  arises ;  and  before  all  the 
curse  upon  the  serpent,  and  the  devil  who  had  used  him  for  his 
instrument,  had  been  pronounced,  hope  had  sprung  up  in  their 
breasts.  The  very  curse  against  the  serpent  gave  them  reason  to 
hojDe  that  blessings  were  still  in  store  for  them.  I  ivill  put  enmity 
between  thee  and  the  woman^  and  between  thy  seed  and  her  seed:  it 
shall  bruise  thy  head,  and  thou  shall  bi-uise  his  heel. 

By  the  seed  of  the  woman,  we  understand  the  children  of  God 
in  all  ages  ;  but  especially  does  it  refer  to  the  Lord  Jesus  Christ, 
who  without  any  human  father  was  born  of  a  virgin — and  in 
whom  all  the  people  of  God  find  their  strength  and  support  in 
every  conflict.  By  the  serpent  and  his  seed,  we  understand  the 
devil,  the  arch  enemy  of  our  race,  and  all  those  among  men,  who 
are  not  the  children  of  God.  They  are  those  to  whom  our 
Saviour  said,  Ye  are  of  your  father  the  devil,  and  the  lusts  of  your 
father  ye  will  do,  John  xviii.  44.  The  words  of  the  text  there- 
fore are  a  prediction  of  a  contest,  long  and  painful,  between  the 
righteous  and  the  wicked,  and  especially  between  Satan  and 
Christ.  For  a  time  the  contest  might  appear  doubtful,  but  in  the 
end,  a  vital  injury  shall  be  inflicted  on  the  serpent  and  his  seed. 
His  head  shall  be  bruised;  while  on  the  contrary,  the  injury  in- 
flicted on  Christ  and  his  followers,  though  painful  for  a  time, 
shall  yet  be  as  insignificant  and  harmless  as  a  bruise  upon  the 
heel. 

It  is  not  intended,  at  present,  to  enter  into  a  full  discussion 
of  this  and  the  subsequent  prophecies.  It  requires  but  a  slight 
examination,  however,  to  see  how  exactly  it  is  fulfilled  in  the 
suflerings  and  death  of  the  Saviour  of  the  world.  Against  him 
did  that  old  serjjcnt,  the  devil,  array  all  the  powers  of  earth  and  hell. 


MESSIANIC   PROPHECIES   IN   GENESIS.  97 

Witli  ceaseless  malice,  he  persecuted  liim  from  his  cradle  to  the 
grave.  He  raised  against  him  the  jealousy  of  Herod,  the  scorn 
of  the  Sadducees,  the  bitter  hatred  of  the  Pharisees,  the  shouts  of 
the  unthinking  crowd,  and  the  potent  power  of  the  Eoman  sword. 
Not  satisfied  to  raise  up  enemies  from  without,  he  sought  even  to 
pollute  the  holy  soul  of  Christ  by  his  temptations,  and  when  that 
failed,  he  stirred  up  one  of  his  own  disciples  to  betray  him, 
another  to  deny  him,  and  all  of  them  to  forsake  him  and  flee. 
He  thought,  for  a  time,  that  his  triumph  was  complete,  when  the 
lifeless  body  of  Christ  was  laid  in  the  tomb,  and  the  Eoman 
guard  watched  the  sealed  sepulchre.  But  the  seed  of  the  woman 
was  greater  than  all  of  Satan's  power,  and  the  wound  he  received, 
though  apparently  mortal,  proved  to  be  slight  and  harmless ;  for 
by  death,  he  overcame  him  that  had  the  power  of  death.  The 
rocky  tomb  had  no  power  to  retain  the  Prince  of  life,  and, 
when  he  rose  from  the  dead,  he  inflicted  a  wound  on  the  head  of 
Satan,  from  which  there  is  no  recovery.  So  it  is  with  the  cause 
of  Christ  on  earth.  The  decisive  battle  has  been  fought,  and  the 
chief  victory  gained ;  but  the  contest  is  not  yet  ended.  To  an 
uninitiated  eye,  it  seems  to  be  carried  on  with  unabated  vigor, 
and  the  seed  of  the  woman  often  appears  to  suffer  loss.  But  the 
experience  of  the  past,  as  well  as  the  sure  word  of  prophecy, 
abundantly  testifies  that  these  reverses  are  but  seeming.  They 
are  but  bruises  of  the  heel ;  for  a  while  they  seem  to  retard  the 
progress  of  the  sufferer,  but  they  do  not  take  away  his  strength, 
nor  prevent  his  dealing  such  strokes  upon  the  adversary,  as  show 
that  the  battle  is  not  to  him  that  seems  most  strong.  Christianity 
has  met  with  reverses  even  in  our  own  days,  and  some  of  our 
strongholds  seem  almost  abandoned ;  but  an  impartial  survey 
will  testify,  that  at  no  time  since  the  creation  of  the  world  was 
the  true  religion  more  widely  diff'used  than  it  is  at  this  moment ; 
and  at  no  time,  if  we  except,  perhaps,  the  first  few  years  after  the 
ascension  of  Christ,  were  its  means  of  conquest,  or  prospects  of 
final  victory  greater  than  they  now  are.  The  contest,  it  is  true, 
is  not  yet  ended.  Nay,  it  may  be  that  a  period  of  deeper 
gloom  and  sorer  trial  than  has  ever  yet  befallen  the  church  of 
God,  is  still  to  come,  and  must  be  passed  through.  But  be  it  so. 
It  will  be  but  the  last  struggle  of  the  almost  vanquished  enmity 
of  the  serpent.  It  will  be  followed  by  a  complete  victory ;  for, 
to  use  the  language  of  the  apostle,  the  Ood  of  2Jeace  shall  bruise 
7 


98  MESSIANIC   PROPHECIES   IN   GENESIS. 

Satan  under  your  feet  shortl//,  Eora.  xvi.  20 ;  and  the  seed  of  the 
woman  shall  reign  over  the  nations  of  the  earth. 

Such  is  the  meaning  of  the  first  prophecy  in  the  Bible.  It 
has  well  been  called,  the  Protevangelium^  or  first  preaching  of  the 
gospel  on  earth.  In  its  comprehensive  grasp,  it  contains,  in 
miniature,  the  life  of  Christ  on  earth— the  history  of  every  indi- 
vidual believer,  from  the  beginning  to  the  end  of  time — together 
with  the  outlines  of  the  history  of  every  church,  in  every  land — 
and  of  the  whole  church  militant  on  earth.  I  do  not  mean  that 
it  appeared  thus  clear  and  distinct  to  Adam  and  Eve.  They 
could  not  understand  it  as  fully  as  we  may,  who  can  compare 
scripture  with  scripture,  and  judge  of  the  meaning  of  prophecy 
from  other  parts  of  revelation,  and  from  its  glorious  fulfilment. 
All  our  first  parents  could  gather  from  it,  was  the  fact  of  final 
deliverance ;  but  when,  or  how,  or  by  whom,  they  could  not  tell. 
But  it  was  a  glorious  thing  to  have  even  such  a  hope.  They 
were  not  obliged  to  lie  down  in  sorrow,  for  the  promise  sounded 
sweetly  in  their  ears,  amidst  all  the  pains  and  sorrows  of  their 
fallen  condition ;  the  seed  of  the  woman  shall  bruise  the  serpent^s 
head.  Doubtless,  this  promise  formed  a  watchword  for  believers 
during  the  ages  before  the  flood ;  but  when,  at  that  great  catas- 
trophe, the  human  race  was  swept  away,  and  but  a  single  family 
remained,  the  wavering  faith  of  man  required  its  renewal.  It 
was  renewed  to  Noah,  and  from  his  three  sons,  one  was  selected, 
from  among  whose  descendants  the  great  deliverance  was  to 
come.  In  Gen.  ix.  26,  27,  the  blessing  of  Noah  upon  his  sons 
is  recorded.  Blessed  he  the  Lord  God  of  Shem,  and  Canaan  shall 
he  his  servant.  God  shall  enlarge  Japhet,  and  he  shall  dwell  in  the 
tents  of  Shem.  It  was  not  without  intention,  that  Noah  calls  God 
the  God  of  Shem.  Inspired  by  the  spirit  of  prophecy,  he  foresaw 
that  from  among  the  posterity  of  his  second  son,  Shem,  the  hope 
of  the  world  should  arise.  Nor  should  the  blessing  be  confined 
to  those  among  whom  it  first  appears.  The  sun  rises  in  the  east, 
but  his  rays  illumine  the  world.  The  Lord  God  was  to  be  in  a 
peculiar  manner  the  God  of^hem,  but  he  should  also  enlarge 
Japhet,  and  the  church  should  be  increased  from  among  his 
descendants.  It  has  been  so.  The  Saviour  of  the  world  was  a 
descendant  of  Shem,  and  at  the  present  time  the  largest  portion 
of  the  Christian  church  is  found  among  the  posterity  of  Japhet, 
who  are  now  fast  occupying  and  ruling  over  all  the  seats  of 
Shem. 


MESSIANIC   PROPHECIES   IX   GENESIS.  99 

But  Sliem  bad  many  sous,  and  the  faith  of  the  ancient  be- 
lievers needed  some  more  definite  information,  than  the  mere 
announcement  that  from  among  tliem  the  Lord  would  provide 
salvation.  Out  of  his  sons  therefore,  God  chose  one,  to  be  the 
depositary  of  his  great  promises,  and  the  keeper  of  the  truth  till 
the  time  appointed.  To  Ahraliam  and  his  seed  were  the  promises 
made,  "^Ve  have  now  a  promise  and  prophecy,  made  to  Abra- 
ham,— confirmed  to  Isaac, — and  repeated  to  Jacob.  In  thee  and 
in  thy  seed  shall  all  the  natioiis  of  the  earth  he  blessed.  By  the  seed 
of  Abraham,  according  to  the  apostle's  testimony,  we  are  to  under- 
stand chiefly,  the  Lord  Jesus  Christ — to  thy  seed  which  is  Christy 
Gal.  iii.  16.  The  blessings  spoken  of,  of  which  all  the  families 
of  the  earth  were  to  partake,  are  both  temporal  and  spiritual. 
The  civilization  of  the  nations  of  ancient  and  modern  times  is 
more  to  be  attributed  to  the  influence  of  the  Israelites,  than  to 
any  other  cause.  It  is  almost  certain  that  the  art  of  writing 
came  first  from  the  Hebrews,  and  was  transmitted  from  them 
through  the  Phenicians  to  the  Greeks  and  Komans. 

But  it  was  chiefly  the  unspeakable  gift  of  salvation  for  the 
soul,  that  was  meant,  in  the  promise.  In  thee  shall  all  the  nations 
of  the  earth  be  blessed.  However  important  and  desirable  the  arts 
of  civilized  life,  and  the  enjoyments  of  intellectual  pursuits,  they 
are  not  to  be  compared  with  the  welfare  of  the  soul, — its  freedom 
from  the  claims  of  the  law, — and  its  happiness  in  heaven. 

The  promise  here  referred  to  was  still  indefinite.  It  did  not 
distinctly  define  to  the  ancient  church,  who  their  deliverer  was  to 
be.  It  is  probable  that  to  some  members  of  that  church  clearer 
revelations  were  made  than  to  the  mass  of  believers.  Abraham 
probably  knew  much  more  of  Christ,  than  did  those  around 
him,  who  heard  only  the  promise  of  which  we  are  speaking. 
Christ  expressly  says  Abraham  rejoiced  to  see  my  day  and  he  saw  it 
and  was  glad,  John  viii.  56.  It  may  have  been  when  he  was  in 
the  mount,  about  to  offer  up  his  beloved  Isaac,  that  revelations 
were  made  to  him,  not  vouchsafed  to  others. 

Still  the  promise  was  a  glorious  one.  The  selection  of  a  par- 
ticular family,  showed  that  God  had  not  altered  his  purposes  of 
mercy.  It  was  a  beacon  of  hope  to  the  lost — a  lighthouse  on 
the  world's  wide  ocean — and  its  clear  light  and  cheering  beams 
would  enliven  many  a  heart  that  looked  for  deliverance  in 
Israel. 

Nor  was  it  long  before  a  prediction  more  clear  and  decided 


100  MESSIANIC   PROPnECIES  IN   GENESIS. 

Still  was  given.  Abraham  was  dead,  and  Isaac  was  dead,  and 
Jacob  felt  the  hour  of  his  dissolution  near.  He  sent  for  his  sons, 
the  fathers  of  the  future  tribes  of  Israel,  and  told  to  each  what 
should  befall  tliem  in  the  latter  days.  The  xlix.  chapter  of 
Genesis  contains  the  record  of  what  his  eye  saw  when  it  looked 
into  the  unveiled  depths  of  futurity.  In  the  midst  of  his  predic- 
tions of  the  prosperity  of  Judah,  he  utters  a  prophec}^  whose 
clearness  and  beauty  finds  scarcely  a  parallel  in  Holy  Writ.  The 
sceptre  shall  not  depart  from  Judah,  nor  a  laivgiver  from  between  his 
feet^  till  Shiloh  come,  and  unto  him  shall  the  gathering  of  tlie  people 
be,  Gen.  xlix.  10.  It  is  easy  to  see  that  this  is  but  one  of  the 
links  of  that  chain  of  prophecy  whose  preceding  parts  we  have 
already  considered.  It  refers  to  the  same  great  event.  Here  you 
have  first  the  time  of  the  expected  deliverer;  secondly,  his  charac- 
ter; thirdly,  his  success.  As  to  the  time,  it  was  to  be  when  the 
sceptre  was  departing  from  Judah,  and  the  power  of  her  lawgivers 
vanishing  away.  Look  through  the  long  line  of  ages  for  nearly 
seventeen  hundred  years  after  this  prophecy  was  uttered,  and 
amidst  all  the  changes  in  the  history  of  Israel,  you  will  find  that  the 
tribe  of  Judah  still  retained  the  j)re-eminence.  Even  after  the  coun- 
try became  a  Eoman  province,  Judea  was  governed  by  the  rulers 
who  ruled  over  it  before  it  was  conquered  by  the  Eomans.  But 
in  the  very  year  when  Archelaus  was  removed  by  the  Eomans, 
and  a  Roman  appointed  as  the  governor  of  Judea, — when  the 
sceptre  had  finally  departed  from  Judea,  never  to  return,  in  that 
very  year  did  Christ  first  appear  as  the  appointed  and  expected 
Deliverer.  He  was  but  twelve  years  old  when  he  was  found  in 
the  temple,  in  the  midst  of  the  Doctors,  both  hearing  them,  and 
asking  them  questions ;  in  that  year  the  sceptre  departed  from 
Judah,  and  it  was  needful  that  he  should  be  about  his  Father's 
business. 

His  character  corresponded  with  the  descriptions  of  the  pro- 
phecy, with  equal  exactness.  He  is  there  denominated  Shiloh,  a 
word  denoting  peace,  or  peacefid.  You  may  remember  that  Isaiah 
calls  him  the  Prince  of  Peace,  and  that  the  apostle  calls  him  our 
Peace.  Well  docs  he  deserve  to  bear  such  a  title.  It  has  ever 
been  the  great  object  of  Satan  to  produce  enmity  between  God 
and  man,  and  too  well  has  he  succeeded.  But  the  object  of  the 
coming  of  Christ,  was  to  make  peace  between  God  and  man; 
and  this  he  did,  by  the  sacrifice  of  himself  upon  the  cross. 
Thereby  he  also  made  peace  between  man  and  man,  and  laid  the 


MESSIANIC   PROPHECIES   IN   GENESIS.  101 

foundations  of  lasting  peace  in  each  man's  own  conscience. 
Therefore  it  was,  when  he  appeared,  that  the  angels  sang,  Glory  to 
Ood  in  the  highest:  on  earth  peace  and  good-will  to  'meri,  Luke  ii.  14. 
Therefore  it  was  that  our  Saviour  said  as  he  departed  out  of  the 
world,  Peace  Heave  ivith  you^  my  peace  I  give  unto  you,  John  xiv. 
27.  Therefore  it  was  that  the  apostle  said  of  him,  He  is  our  peace, 
who  hath  made  both  one,  and  hath  hroJcen  doiun  the  middle  wall  of 
partition  between  us,  having  abolished  in  his  flesh  the  enmity,  so 
making  peace,  Eph.  ii,  14,  15. 

The  latter  part  of  the  prediction  is  still  in  process  of  fulfil- 
ment. To  him  shall  the  gathering  of  the  nations  be.  Many  nations 
have  been  gathered  to  him,  and  we  have  seen  enough  in  our  own 
times,  to  assure  us,  that  our  faith  in  the  complete  fulfilment  of 
this  promise,  shall  not  be  in  vain.  He  who  has  watched  the  pro- 
gress of  gospel  truth  as  it  enlightened  the  minds  of  the  Northern 
Greenlander,  and  the  Southern  Hottentot, — of  the  North  Ameri- 
can Indian,  and  Tahitian  Islander,  will  be  slow  to  believe  that 
any  nation  will  finally  resist  its  power.  Already  is  Ethiopia 
stretching  out  her  hands  unto  God.  Already  do  careful  ob- 
servers note,  that  the  hoary  superstitions  of  India,  are  trembling 
on  their  time-marked  foundations.  The  contest  in  China  may 
be  longer,  for  it  is  as  yet  just  begun.  But  to  him  shall  the 
gathering  of  the  nations  be,  BeJiold,  these  shall  come  from  far  ;  and 
lo,  these  from  the  north  and  from  the  west;  and  these  from  the  land  of 
Sinim,  Is.  xlix.  12. 

Such  is  a  cursory  review  of  the  prophecies  concerning  Christ, 
in  the  book  of  Genesis.  After  the  fall  of  Adam,  midnight  gloom 
and  darkness  covered  the  world.  You  have  watched  the  sky  in 
a  stormy  night.  You  have  seen  the  hoar  of  deepest  gloom,  and 
have  marked  the  gradual  dispersion  of  the  clouds.  A  faint  star 
dimly  glimmers  amidst  the  fleeting  vapors, — then  another  shines 
with  steadier  lustre — by  degrees,  a  whole  constellation  shines 
forth,  and,  even  while  you  looked,  the  morning  star  arose,  and 
proclaimed  the  approach  of  day.  It  was  thus  in  the  first  revela- 
tions of  mercy  to  our  race.  The  promise,  that  the  seed  of  the 
woman  should  bruise  the  serpent's  head,  was  cheering,  but  still 
indistinct.  The  selection  of  Shem,  and  especially  of  Abraham, 
and  Isaac,  and  Jacob,  made  the  purposes  of  God  more  and  more 
clear ;  but  the  dying  words  of  Israel,  seemed  almost  to  usher  in 
the  day.     These  prophecies  prepared  the  way  for  the  Levitical 


102  MESSIANIC    PROPHECIES   IX   GENESIS. 

dispensation,  with  its  clearer  light,  its  freciuent  allusions  to 
Christ,  and  its  fuller  revelations. 

We  judge,  at  times,  of  the  greatness  and  importance  of  events, 
by  the  preparations  that  precede  them.  Were  you  to  see  a  host 
of  men  assembled  on  some  mountain's  top,  and  anxiously  looking 
towards  the  east ;  were  you  to  see,  further  on,  another  body  of 
men,  preparing  a  highway  among  the  mountains;  were  you  to 
see,  still  beyond  them,  scouts  placed  in  commanding  positions, 
prepared  to  light  the  beacon  fires,  while  all  the  population  of  the 
surrounding  districts  were  in  a  state  of  heightened  expectation, 
would  you  not  suppose  that  some  more  than  ordinarily  interest- 
ing event  was  about  to  occur  ?  Apply  this  comparison  to  the 
coming  of  Christ,  and  the  religion  he  came  to  establish.  What 
mean  these  varied  preparations  ?  Why  this  array  of  altars,  and 
priests,  and  sacrifices  ?  Why  this  long  train  of  prophecy,  com- 
mencing almost  at  the  creation,  and  lunning  on  for  near  four 
thousand  years,  and  all  pointing  to  one  common  object  ?  Why 
this  expectation  of  the  coming  of  some  great  one, — at  first  con- 
fined to  a  single  nation,  but  gradually  extending  itself,  until,  as  it 
were,  the  whole  world  stood  in  expectation  to  behold  his  arrival  ? 
There  was  reason  for  all  this.  The  greatest  event  the  earth  ever 
saw,  was  about  to  occur, — the  Lord  of  glory  was  about  to  appear 
in  human  form,  and  the  work  he  came  to  accomplish  was  one  in 
which  all  men  are  most  deeply  and  personally  interested.  His 
mission  was  a  mission  of  life  or  of  death  to  every  individual  of 
our  race,  and  therefore  men  eagerly  expected  his  arrival.  He 
has  come.  He  has  finished  his  work.  He  has  bruised  the  ser- 
pent's head,  and  he  has  called  the  sons  of  Japhet  to  dwell  in  the 
tents  of  Shem.  A  Prince  of  peace,  already  nations  have  been 
gathered  to  him ;  the  sceptre  has  long  since  departed  from  Judah, 
but  in  him  already  hath  the  nations  of  the  earth  been  blessed. 
In  his  name,  we  offer  salvation  to  every  man  who  hears  the 
sound  of  the  gospel.  As  his  minister,  I  assure  you,  that  whoso- 
ever comes  unto  him  shall  in  no  wise  be  cast  out ;  and  I  solemnly, 
and  with  authority,  declare  unto  you,  that  there  is  salvation  in  no 
other. 

Let  me,  then,  ask  you — or  rather,  I  would  have  you,  seriously 
ask  yourselves — have  you  sought  and  found  salvation  in  him  ? 
The  salvation  he  has  procured  is  i)rccisely  suited  to  the  wants  of 
each  individual  before  me.     It  is  oflercd  for  your  acceptance  or 


MESSIANIC   PROPHECIES   IN   GENESIS.  103 

rejection.  Yet  I  should  not  say,  "for  your  rejection."  If  you 
do  not  accept  of  it,  if  you  do  not  heartily  embrace  it,  to  the  ex- 
clusion of  every  other  hope,  then  it  is  the  same  as  though  you 
had  rejected.  How  shall  you  escape^  if  you  neglect  this  so  great  sal- 
vation ? 


SEKMON    XIII. 

EMMANUEL.     GOD    WITH    US. 

Behold,  a  virgin  shall  be  with  child,  and  shall  bring  forth  a  son,  and  they  shall  call 
his  name  Emmanuel,  which  being  interpreted,  is,  God  with  us. — Mat.  i.  23. 

The  custom  of  giving  significant  names  to  their  cliilclren,  was 
one  that  prevailed  in  the  Jewish  nation  from  the  earliest  period 
of  its  history.  The  reasons  which  dictated  the  choice  of  the 
several  names  given  to  children,  were,  of  course,  very  different. 
Sometimes  they  were  given  by  the  parents,  to  signify  their  grati- 
tude for  favors  received,  as  when  Leah  called  one  of  her  sons 
Judah,  or  pra/se,  saying.  Now  will  I  praise  the  Lord^  Gen.  xxix.  35. 
Sometimes  they  were  given  to  express  their  faith  in  God  for  the 
bestowment  of  future  blessings.  Thus  Eachel  called  the  name 
of  her  first-born  son  Joseph^  or  adding^  saying,  as  she  gave  the 
name,  Tlie  Lord  shall  add  to  me  another  son^  Gen.  xxx.  24.  Some- 
times names  were  given  to  commemorate  some  remarkable  event 
in  a  man's  history,  or  to  denote  some  distinguishing  trait  in  his 
character.  Thus  Jacob's  name  was  changed,  after  his  wrestling 
with^the  angel,  to  Israel,  a  prince  of  God.  For  as  aj^rince  hast  thou 
poiver  v:ith  God,  and  hast  prevailed,  Gen.  xxxii.  28. 

It  would  be  an  interesting  occupation  to  pursue  this  subject 
much  farther,  and  to  trace  the  various  evidences  of  the  gratitude, 
or  faith,  or  zeal  of  Hebrew  parents,  expressed  in  the  names  given 
to  their  children,  but  at  present  it  is  unnecessary.  It  is  sufiicient 
to  remark,  that  a  custom,  so  universal,  would  not  probably  be 
omitted  in  the  case  of  one  so  long  foretold,  and  of  whom  such 
great  things  were  expected,  as  of  Jesus  Christ,  the  Saviour  of  the 
world.  We  naturally,  therefore,  feel  much  curiosity  to  know 
both  the  names,  and  the  meaning  of  the  names,  given  to  him. 
The  name  in  the  text  is  one  that  seems  to  call  for  special  notice, 
both  from  the  person  who  foretold  it,  and  the  person  who  explains 


EMMANUEL.      GOD   WITH   US.  105 

it,  as  well  as  from  the  surpassing  dignity  and  excellence  of  Him 
who  bears  it,  Emmanuel!  Thus  the  inspired  prophet,  more  than 
seven  hundred  years  before  his  birth,  predicts  that  he  shall  be 
called.  God  loith  us  !  Thus  the  inspired  evangelist,  recording  the 
fulfilment  of  the  prophecy,  interprets  the  name. 

There  seem  to  be  two  great  truths  intended  to  be  taught  by 
this  name.  The  first  is  that  he  who  bears  it,  is  a  Being  very  far 
superior  to  the  generality  of  those  who  are  born  upon  the  earth. 
God  with  lis  !  There  is  a  majesty  in  this  name,  especially  when 
we  compare  it  with  other  divine  declarations  concerning  the  per- 
son thus  called,  which  induces  us  to  say,  that  he  was  no  common 
man,  but  that  in  some  mysterious  way,  the  divine  and  human  na- 
tures were  united  in  his  one  person.  He  is  God,  and  yet  man. 
Infinitely  exalted  above  us,  and  yet  partaking  of  our  nature. 
Before  all  things,  yet  born  in  tlte  latter  days.  An  object  of  wor- 
ship to  all  angels,  yet  appearing  in  the  form  of  a  servant.  He  is 
truly  God  with  us. 

That  the  same  being  should  possess  both  the  divine  and  hu- 
man natures  in  one  person ;  that  he  should  be  both  God  and 
man,  is  a  doctrine  almost  too  wonderful  for  belief.  It  is  so  far 
above  the  comprehension  of  our  limited  minds,  that  we  cannot 
grasp  it ;  and  he  who  has  never  been  astonished,  when  the 
thought  rose  upon  his  mind,  "  the  infinite  and  eternal  God,  veiled 
for  a  time  his  glory  and  dwelt  among  men,  in  human  form,"  has 
never  justly  apprehended  the  truth  we  speak  of.  How  can  it  be 
otherwise  than  astonishing  ?  Look  at  these  bodies  of  ours. 
Consider  their  feebleness  and  imperfections.  Consider  their 
weaknesses,  how  we  are  tied  down  to  the  narrow  limits  of  this 
world,  and  fatigued  by  efforts  to  traverse  even  a  small  portion  of 
its  surface.  Then  lift  your  eyes  to  the  starry  firmament  above, 
and  when  your  wearied  imagination  returns  confounded  from  the 
effort  to  count  the  number  of  those  worlds,  so  far  beyond  our 
reach,  think,  "  The  God  that  made  all  those  worlds,  and  at  whose 
feet  they  lie,  like  golden  sands,  took  our  nature  upon  him,  and 
bore  about  a  body  like  our  own  !"  It  is  hardly  wonderful,  when 
these  thoughts  press  upon  the  mind,  that  some  have  even  doubted 
whether  this  could  be  so.  It  seems  too  great  a  condescension  for 
such  a  being  to  descend  so  low.  Certain  it  is,  we  never  should 
dare  to  entertain  such  a  thought,  without  the  strongest  authority 
for  it.  But  if  we  have  the  word  of  that  very  being  himself  assur- 
ing us  that  this  doctrine  is  true,  then  it  is  not  the  part  either  of 


106  EMM.iNUEL.      GOD   WITU   US. 

reason,  or  modesty,  much  less  of  religion,  to  doubt  it.  It  is  tlien 
our  duty  to  make  reason  bow  before  that  which  rises  above  her 
compreliension,  and  suffer  faith  to  rest  upon  that  which  our 
Maker  reveals. 

What  saith  the  Scripture  ou  this  point  ?— for  it  is  the  word  of 
God  alone  that  can  decide  it.  Without  quoting  the  tenth  part 
of  the  passages  in  the  Bible  which  refer  to  this  subject,  let  me  re- 
fer you  to  the  declaration  of  Isaiah.  To  us  a  child  is  horn,  to  us  a 
son  is  given  ;  and  the  government  shall  he  upon  his  shoulders  ;  and 
his  name  shall  he  called  Wonderful,  Counsellor,  the  mighty  God,  the 
everlasting  Father,  the  Prince  of  Peace,  Is.  ix.  6.  To  the  same  ef- 
fect speaks  the  apostle  John,  This  is  the  true  God  and  eternal  life, 
1  John  V.  20.  Still  more  clearly  does  the  apostle  Paul  give  us 
his  testimony,  Who,  heing  in  the  form  of  God,  thought  it  no  rohhery 
to  he  equal  with  God:  hut  made  himself  of  no  reputation,  and  took 
upon  him  the  form  of  a  servant,  and  ivas  made  in  the  likeness  of  men, 
and  heing  found  in  fashion  as  a  man,  he  hurnhled  himself,  and  hecame 
obedient  unto  death,  even  the  death  of  the  cross,  Phil.  ii.  6-8.  But 
clear  as  these  declarations  are,  they  are  not  more  clear  than  the 
words  of  Christ  himself  Standing  in  the  presence  of  those  who 
were  ever  ready  to  accuse  him,  and  to  work  his  ruin,  and  who 
were  peculiarly  sensitive  on  the  doctrine  of  the  infinite  superior- 
ity of  their  God  to  all  other  beings,  he  said,  land  my  Father  are 
one,  John  x.  30.  And  on  another  occasion,  though  he  knew  that 
his  hearers  would  be  immediately  reminded  of  the  name  that  God 
had  expressly  appropriated  to  himself,  I  am  that  I  am,  Ex.  iii.  14, 
he  declared  in  the  most  emphatic  manner.  Verily,  verily,  I  say  unto 
you,  hefore  Abraham  ivas,  I  am,  John  viii.  58. 

The  same  truth  is  also  distinctly  shown  by  his  actions.  Fol- 
low him  on  that  memorable  day,  when,  after  taking  our  infirmi- 
ties and  healing  our  sicknesses,  after  instructing  the  people,  and 
relieving  their  distresses  till  nature  was  exhausted,  he  entered  into 
a  ship  to  go  to  other  places.  Behold  there  arose  a  great  tempest, 
insomuch  that  the  ship  was  covered  ivith  the  waves.  Where  now  was 
Jesus?  Asleep,  in  the  hinder  part  of  the  ship !  Does  this  Be- 
ing, overcome  with  ftitigue,  and  needing  the  repose  of  sleep,  like 
other  men,  possess  powers  such  as  other  men  do  not  ?  His  disci- 
ples came  to  him  and  awoke  him,  saying.  Lord,  save  us,  we  perish  ! 
And  he  arose  and  rebuked  the  winds  and  the  sea,  and  there  was  a 
great  calm,  Matt.  viii.  23-26.  As  man  he  was  overcome  with  fa- 
tigue— as  God  he  ruled  the  raging  elements. 


EMMANUEL.      GOD   WITH   US.  107 

Follow  him  in  another  of  his  journeys.  He  comes  to  the  well 
of  Jacob,  at  Samaria.  Being  ivearied  with  his  jouniei/,  he  sat  thus 
on  the  tcell.  A  woman  came  to  the  well,  wdth  whom  he  enters 
into  conversation,  and  in  that  conversation  tells  her  eyen  the 
thoughts  of  her  own  heart,  and  the  past  actions  of  her  life.  In 
her  astonishment  she  exclaims.  Come  see  a  man  that  told  me  all 
that  ever  I  did:  is  not  this  the  Christ?  John  iv.  In  that  wearied 
being  who  sat  upon  the  well,  we  recognize  one  who  partakes  of 
our  own  feeble  nature, — but  in  his  searching  of  that  woman's 
heart,  and  declaring  to  her  all  that  ever  she  did,  we  behold  une- 
quivocal proofs  of  that  Being  who  alone  searches  the  heart  and  tries 
the  reins  of  the  children  of  men^  Jer.  xvii.  10.  It  is  God's  preroga- 
tive to  search  the  heart,  and  the  volume  that  is  concealed  from 
all  created  eyes,  and  often  scarcely  read  even  by  its  owner,  is 
naked  and  opened  unto  the  eyes  of  him  laith  lohom  xve  have  to  do^  Heb. 
V.  12,  for  there  is  no  creature  that  is  not  manifest  in  his  sight. 
Follow  him  once  again  to  the  grave  of  Lazarus,  and  as  you  see 
him  weeping  over  the  tomb  of  the  friend  he  loved,  you  must  ac- 
knowledge that  human  sj'^mpathies  beat  in  that  affectionate 
bosom.  But  when  he  calls,  Lazarus^  come  forth,  and  the  dead 
man  hears  his  voice,  and  obeys,  we  bow  in  solemn  reverence  at 
the  presence  of  him  who  has  the  heys  of  hell  and  ofdeath^  Eev.  i.  18, 
to  whom  belong  the  issues  from  death,  Ps.  Ixviii.  20,  who  alone  kills, 
and  makes  alive,  Deut,  xxxii.  39.  "Well  therefore  does  a  being  of 
whom  these  things  are  true,  bear  the  name  Emmanuel — God 
WITH  us. 

2.  The  doctrine  of  the  Divinity  of  Christ,  however,  though 
very  distinctly  referred  to  in  the  name  Emmanuel,  is  not  the 
only  thing  which  it  was  intended  to  teach.  That  doctrine  lies  at 
the  foundation  of  all  the  instruction  and  consolation  we  may 
derive  from  the  name, — but  the  principal  truth  which  we  are 
taught  by  it,  and  the  one  to  which  I  wish  to  call  your  special 
attention,  is  this,  that  Jesus  Christ  is  with  his  people,  in  a  peculiar 
manner  for  their  good.  Believing  as  we  do  that  Jesus  Christ  is 
God,  he  is  of  course  everywhere,  and  is  present  with  all  his 
creatures.  Exercising  the  providential  government  of  the  world, 
he  feeds  and  clothes  them  all,  and  directs  all  their  movements, 
and  therefore  in  a  general  sense,  all  men  may  say,  that  Christ  is 
with  them.  But  this  is  not  what  is  taught  by  the  name  Emman- 
uel. There  is  a  special  way  in  which  he  is  present  with  those 
who  are  redeemed  by  him,  and  I  request  your  attention  to  some 


108  EMMANUEL.      GOD   WITH   US. 

further  remarks,  on  the  manner  in  which,  and  the  reasons  for 
which  this  presence  of  Christ  with  his  people  is  shown. 

1.  Christ  is  present  with  his  people  in  the  dispensations  of 
Providence.  As  God  he  is  everywhere,  and  his  general  provi- 
dence extends  to  all  his  creatures  without  exception.  But  this  is 
not  all  that  the  Scriptures  teach  respecting  the  Providence  of 
God.  We  are  expressly  informed  that  Jesus  Christ  exercises  the 
providential  government  of  the  world,  not  only  in  virtue  of  his 
divine  nature,  but  also  in  virtue  of  his  office  as  mediator  between 
God  and  man.  After  he  had  finished  the  work  of  redemption, 
All  power  in  heaven  and  earth  luas  given  unto  him,  Matt,  xxviii.  18, 
and  he  was  constituted  head  over  all  things  to  the  church,  Eph.  i.  22, 
i.  e.  for  the  benefit  of  the  church.  Exalted  thus,  far  above  cdl 
principality  and  power  and  might  and  dominion,  and  every  name 
that  is  named,  not  only  in  this  ivorld,  but  in  the  icorld  to  come, 
Eph.  i.  21,  and  with  all  things  under  his  feet,  he  has  a  special  care 
over  his  church,  and  directs  all  events  with  reference  to  her. 
Thus  everything  shall  luorJc  together  for  good  to  them  that  love  God, 
Rom.  viii.  28.  It  is  this  which  gives  us  our  confidence  in  the 
safety  of  his  people,  and  the  ultimate  triumph  of  true  religion  in 
our  world.  He  who  for  his  people's  sake,  once  suffered  the  loss 
of  all  things,  now  rules  over  all  things  by  a  double  right,  and  it 
cannot  be  supposed,  that  he  will  not  direct  those  things  for  his 
people's  good.  The  outward  appearance  of  things  may  often- 
times be  dark.  I  need  not  say  they  may  be  so — they  will  be 
so,  for  he  himself  has  so  informed  us.  The  enemies  of  our  holy 
religion  at  times  may  triumph  in  our  supposed  defeat,  and  our 
own  hearts  may  sink  in  despondency  at  the  disappointment  of 
fondly  cherished  hopes.  But  this  arises  from  our  own  want  of 
faith,  and  because  we  cannot  see  the  end  from  the  beginning. 
Could  we  but  look  beyond  second  causes  and  see  the  operations 
of  the  Providence  of  God,  we  should  find  that  all  these  apparently 
disastrous  events,  are  still  under  his  control.  It  cannot  be  other- 
wise. There  is  not  an  event  that  occurs,  however  great,  or  how- 
ever small,  be  it  the  rise  of  an  empire  or  the  fall  of  a  sparrow — 
there  is  not  an  evil  counsel  of  the  enemies  of  the  church,  or  even 
of  Satan  himself,  that  is  not  seen  by  the  eye,  and  controlled  by 
the  hand  of  Emmanuel.  Good  shall  come  out  of  evil  therefore 
and  light  out  of  darkness.  And  while  this  is  true  of  the  church 
generally,  it  is  true  of  each  member  of  that  church, — f  ;)r  he  who 
in  the  agonies  of  a  world's  redemption  could  care  for  a  mother's 


EMMANUEL.      GOD   WITH   US.  109 

support,  John  xix.  26,  27, — amidst  the  cares  (though  they  are  no 
cares  to  him)  of  the  church's  preservation,  will  not  forget  the 
Avants  of  the  meanest  of  his  followers.  Scorn  and  contempt  may 
cover  you  here, — but  he  who  said,  Whosoever  shall  do  the  will  of 
my  Father  which  is  in  heaven^  the  same  is  my  brother^  and  sister^  and 
mother^  Matt.  xii.  50, — is  not  forgetful  of  that  relationship,  now 
when  seated  on  his  high  and  glorious  throne ;  and  in  the  best 
way,  and  at  the  most  proper  season,  will  he  exert  his  authority 
for  your  deliverance  and  support.  As  long  therefore  as  the 
Christian  can  say,  that  his  Saviour's  name  is  Emmanuel,  he  may 
join  with  the  Psalmist  in  singing  the  Lord  reigneth.  Let  the  eartli 
rejoice^  the  nations  may  rage,  but  he  is  secure,  and  shall  laugh  at 
all  their  efforts,  and  malice. 

2.  Christ  is  also  present  with  his  people  by  the  influences  of 
his  Holy  Spirit.  If  there  is  anything  that  distinguishes  the  Chris- 
tian dispensation,  from  the  Jewish  and  the  Patriarchal,  and  that 
marks  its  superiority  above  all  other  forms  of  religion,  it  is  that 
part  of  it  which  refers  to  the  operations  of  the  Holy  Spirit.  True, 
there  is  commonly  but  little  known,  or  said  even  in  the  church 
itself,  concerning  the  Spirit,  but  it  is  the  shame  of  the  church 
that  such  is  the  case.  Before  the  coming  of  Christ,  but  little  was 
revealed,  and  therefore  but  little  was  known  concerning  the  nature 
or  the  operations  of  the  Spirit.  His  influences  were,  indeed, 
felt,  for  without  them  there  could  be  no  church, — but  compared 
with  their  greater  diffusion,  after  the  crucifixion  of  our  Lord, 
they  are  almost  overlooked.  It  is  even  said,  The  Spirit  ivas  not 
given  because  Christ  luas  not  glorified,  John  vii.  39.  But  after  his 
resurrection  the  Spirit  was  given,  and  great  signs  and  wonders 
immediatel}^  followed.  His  first  coming  was  distinguished  by 
wonderful  gifts,  the  speaking  with  tongues,  the  healing  of  dis- 
eases, the  raising  of  the  dead,  and  various  other  supernatural 
operations.  But  along  with  these,  and  far  superior  to  them  in 
importance,  as  well  as  in  permanence  were  those  other  operations 
of  the  Spirit,  which  continue  to  our  time,  and  shall  last  to  the 
end  of  the  world.  These  are  those  secret  and  mysterious  influ- 
ences which  come  over  the  souls  of  men,  arousing,  them  to  con- 
cern for  their  spiritual  welfare ;  awakening  them  to  a  sense  of 
the  danger  of  their  natural  condition;  and  of  their  sinfulness 
before  God;  leading  them  away  from  all  confidence  in  them- 
selves, to  an  humble  and  unreserved  trust  in  Christ  alone,  for 
salvation ;  showing  them  his  excellency ;  opening  their  minds  to 


110  EMM-AJN'UEL.      GOD  WITH   US, 

a  right  understanding  of  the  Holy  Scriptures ;  causing  them  to 
mortify  sin,  and  to  seek  after  lioliness ;  sustaining  them  in  trials ; 
strengthening  them  against  temptations ;  fitting  them  for  useful- 
ness, and  finally  bringing  them  safe  into  the  heavenly  kingdom 
prepared  for  those  that  truly  love  God.  All  these  things  worketh 
that  one,  and  the  self-same  Spirit,  1  Cor.  xii.  11.  Now  the  doctrine 
of  the  Scriptures  is,  that  these  influences,  so  precious,  so  indis- 
pensable to  our  salvation,  are  procured  for  us  only  by  the  death 
of  Christ,  and  made  available  and  continued  to  us  only  by  his  all- 
prevalent  intercession.  The  influences  of  the  Spirit  are  purchased 
for  us  by  the  agonies  Christ  endured  upon  the  cross,  they  are 
sent  to  us  in  virtue  of  his  prayers ;  their  sole  object  is  to  lead  us 
to  him ;  and  to  the  enjoyment  of  his  salvation.  Hence  for  these 
three  reasons  the  Holy  Spirit  is  frequently  called  the  Spirit  of 
Christy  and  to  show  the  necessity  of  his  influences,  we  are  told 
that  If  any  man  have  not  the  Spirit  of  Christ  he  is  none  of  Ms, 
Eom.  viii.  9.  Nay,  so  great  was  the  value  that  Christ  himself 
attached  to  the  coming  of  the  Spirit,  that  he  taught  his  disciples 
to  consider  it  as  more  necessary  than  his  own  bodily  presence, 
It  is  expedient  for  you,  said  he,  that  I  go  away,  for  if  I  go  not  away, 
the  Comforter  will  not  come  unto  you,  hut  if  I  depart  I  will  send  him 
unto  you,  John  xvi.  7.  How  glorious  and  excellent  must  that 
Spirit  be,  who  is  able  to  supply  the  want  of  Christ's  bodil}^ 
presence  on  the  earth !  The  Spirit  of  Christ  is,  in  a  sense,  the 
soul  of  the  church  on  earth,  and  the  body  would  soon  be  dis- 
solved and  decay,  if  the  Spirit  were  wanting.  This  is  the  reason 
why  the  church  has  not  been  long  since  totally  destroyed.  The 
efforts  of  man  may  harass  the  body,  but  the  Spirit  is  beyond 
their  reach,  and  wherever  a  single  member  of  the  church  is 
found,  there  the  Spirit  dwells,  and  against  a  Being  so  Godlike 
and  divine,  the  gates  of  hell  may  rage,  but  they  can  never  pre- 
vail. I  know  that  men  may  laugh,  and  say  that  it  is  all  fanati- 
cism, or  enthusiasm,  to  talk  of  these  secret  and  mysterious  influ- 
ences—but Christ  thought  not  so,  when  he  said.  The  Spirit  of 
Truth  shall  guide  you  into  all  truth:  he  shall  glorify  me;  for  he 
shall  take  of  mine,  and  shall  shoiu  it  unto  you.  Nay,  to  show  his 
sense  of  the  infinite  importance  of  this  promise,  he  immediately 
repeated  it,  in  yet  more  emphatic  language,  All  things  that  the 
Father  hath  are  mine,  therfore  said  I,  he  shall  tale  of  mine  and  shall 
sJwiu  it  unto  you,  John  xvi.  13-15. 

3.  There  is  yet  a  third  mode  in  which  Jesus  Christ  is  present 


EMMANUEL.      GOD   WITH   US.  Ill 

with  his  people,  and  that  is,  by  his  own  personal  presence.  As 
God,  he  is  of  course  everywhere  present,  and  we  may  well  sup- 
pose that  he  will  be  in  a  peculiar  manner  with  those  who  are 
redeemed  by  his  own  blood,  sanctified  by  his  own  Spirit,  and 
upheld  by  his  own  peculiar  providence.  A  father  delights  to  be 
with  his  children,  and  a  friend  with  the  friend  of  his  heart ;  and 
it  cannot  be  that  one  who  loves  others,  as  Christ  loves  his  own 
people,  should  consent  to  be  absent  from  them.  Accordingly, 
this  presence  of  Christ  with  his  followers  is  spoken  of  in  all  parts 
of  the  Scriptures,  as  common  in  all  ages,  and  in  all  places.  From 
the  numerous  passages  in  which  it  is  referred  to,  I  select  only  a 
few.  He  was  with  the  ancient  patriarchs  in  all  their  sojournings 
in  strange  lands.  It  was  he  who  said  to  Abraham,  Fear  not., 
Ahram:  I  am  thy  shield  and  thy  exceeding  great  reioard,  Gen.  xv.  1. 
It  was  he  who  appeared  in  that  glorious  vision  to  Jacob,  as  he  slept 
upon  the  ground,  with  a  stone  for  his  pillow,  and  said.  Behold! 
I  am  with  thee.,  and  will  keep  thee  in  all  places  whither  thou  goest.,  I 
will  not  have  thee.,  Gen.  xxviii.  15.  It  was  he  who  appeared  to 
Moses  in  the  burning  bush,  and  sending  him  to  the  court  of 
Pharaoh,  calmed  his  fears  and  inspired  him  with  courage,  by 
saying.  Certainly.,  I  will  he  luith  thee,  Exod.  iii.  12.  The  apostle 
informs  us  of  his  presence  with  the  Israelitish  nation,  in  all  their 
long  and  weary  wanderings,  They  did  all  drink  the  same  spiritual 
drink :  for  they  drank  of  that  spiritual  rock  lohich  followed  them,  and 
that  rock  was  Christ,  1  Cor.  x.  4.  The  types  and  ceremonies  of 
the  Jewish  dispensation,  were  all  emblematical  of  Christ,  and 
many  a  pious  worshipper  as  he  bowed  his  head  when  the  smoke 
of  the  evening  sacrifice  went  up,  experienced  the  presence  of  Him 
who  is  the  so.me  yesterday,  arid  to-day,  and  forever,  Heb.  xiii.  8.  Not 
to  mention  other  examples  we  may  refer  to  David,  to  whom  such 
clear  revelations  were  made,  concerning  the  future  coming  of  the 
Messiah.  His  soul  dwelt  upon  the  anticipation  of  this,  as  all  his 
salvation,  and  all  his  desire,  2  Sam.  xxiii.  5,  and  when,  in  the 
sweetest  strain  of  poetry  and  of  piety  he  says,  The  Lord  is  my 
Shepherd,  I  shall  not  tvant.  He  maketh  me  to  lie  doton  in  green 
jjostures,  he  leadeth  me  beside,  the  still  waters.  Yea,  though  I  ivalk 
through  the  valley  of  the  shadow  of  death,  I  will  fear  no  evil ;  for  thou 
art  with  me,  Ps,  xxiii. 

For  awhile  he  dwelt  upon  the  earth  in  human  form,  and  his 
disciples  conversed  with  him  face  to  face.  They  saw  his  glory, 
the  glory  as  of  the  only-begotten  of  the  Father,  John  i.  14.     They 


112  EMILVXUEL.      GOD   WITH   US. 

rejoiced  in  his  presence,  though  there  were  times  when  the  glorj 
of  the  Godhead  shone  so  brightly  in  him,  that  they  almost  feared 
to  approach  him.  But  he  is  not  now  on  earth,  as  to  his  bodily 
presence.  Nor  is  it  needful.  The  Spirit  supplies  the  want  of  his 
bodily  presence,  and  there  is  still  that  mystical  union  between 
him  and  all  his  people,  that  makes  them  one.  Think  not,  that 
though  his  glorified  body  is  in  heaven,  he  himself  is  away.  The 
members  of  his  church  are  the  branches,  and  he  is  the  vine,  and 
it  is  owing  to  their  union  with  him  that  they  grow  and  bear  fruit, 
John  XV.  1.  The  members  of  his  church  are  members  of  his 
body,  while  he  is  their  head,  Eph.  iv.  15.  They  are  living  stones 
in  that  temple  of  which  he  is  the  chief  corner-stone,  Eph.  ii.  20. 
There  is  a  union  between  him  and  his  people  which  no  created 
power  can  destroy,  and  from  that  union  they  derive  life  and  hap- 
piness and  strength.  That  union  is  a  perpetual  one.  It  is  re- 
markable that  one  of  the  ^rst  circumstances  recorded  of  the  life 
of  Christ,  is  that  his  name  is  Emmanuel^  God  with  us,  while  his 
own  last  words  on  earth  were,  Zo,  /  am  loith  you  always,  even  to  the 
end  of  the  luorld,  Matt,  xxviii.  20.  Nor  does  it  stop  even  when 
the  world  is  ended,  for  he  has  told  us,  and  his  apostles  have 
repeated  the  declaration,  that  we  shall  be  ever  with  the  Lord, 
John  xvii.  24 ;   1  Thes.  iv.  17. 

We  may  well  pause  here,  and  inquire.  Can  these  things  be 
really  true  ?  Why  is  this  wonderful  display  of  the  presence  of 
the  uncreated  Son  of  God  ?  It  Avas  a  truth  which  nature  taught 
the  ancient  heathen,  "Never  introduce  a  God,  but  where  a  God 
is  needed."  But  here  the  Son  of  God  frequently  appears,  nay, 
is  constantly  present,  and  that  not  with  equals,  for  he  has  no  equals, 
not  even  with  the  highest  rank  of  created  beings, — but  he  is  rep- 
resented as  condescending  to  our  low  estate,  and  holding  commu- 
nion near  and  intimate  with  worms  of  the  dust.  Again  we  repeat, 
why  is  all  this  ?  Why  this  almost  prodigal  display  of  the  riches 
of  the  presence  and  grace  of  the  Godhead  ?  What  great  objects 
are  subserved  by  these  wonderful  and  varied  manifestations  of  the 
King  of  the  universe  ?  Say  not  that  it  is  prodigality,— say  not 
that  it  is  ostentation, — say  not  that  it  is  unnceded — For  us  it  is 
vitally  important,  for  our  salvation  it  is  essential. 

We  are  ignorant  creatures.  Naturally  ignorant  of  the  very 
first  principles  of  religion ;  of  our  own  true  character ;  of  the 
evil  nature  of  sin;  of  God's  holiness,  and  of  our  danger — and  in 
addition  to  this  natural  blindness,  there  is  a  superadded  darkness^ 


EMMANUEL,      GOD   WITH   US.  113 

for  the  god  of  this  world  liath  blinded  the  eyes  of  them  that 
believe  not.  If  this  ignorance  be  not  removed,  there  is  no  possi- 
bility of  our  salvation.  If  a  man  knows  not  that  he  is  in  danger, 
he  will  make  no  efforts  to  escape.  But  who  shall  enlighten  us? 
That  mere  human  reason  can  do  it,  is  impossible ;  the  experience 
of  the  world,  in  all  ages,  has  shown  it  to  be  out  of  the  question. 
Go  no  farther  than  your  own  doors  for  proof  On  every  side, 
you  shall  see  the  men  of  the  greatest  and  most  ancient  nation  on 
earth,  ignorant  of  the  first  principles  of  religion,  and  hoping  to 
secure  their  safety  beyond  the  grave,  by  worshipping  the  bones 
of  their  ancestors.  We  need  a  teacher  come  from  God,  to  enlighten 
us,  one  who  shall  have  power  to  remove  the  scales  that  dim  our 
mental  sight,  and  place  spiritual  things  before  our  eyes,  and  com- 
mand our  attention  to  them.  Such  a  teacher  we  find  only  in  the 
Son  of  God.  But  we  are  not  only  ignorant,  we  are  also  sinful 
and  condemned,  and  exposed  to  the  wrath  of  God.  We  need  a 
Saviour,  who  can  bear  our  sins,  and  take  away  the  punishment 
due  to  them,  and  bring  us  off"  free  and  unharmed,  when  the 
insulted  justice  of  God  cries  aloud  for  redress.  From  such  an 
undertaking,  all  created  strength  shrinks  back  appalled.  But 
God  has  laid  help  for  us  upon  one  mightij  to  save,  and  the  reason 
why  Christ  was  made  flesh,  and  dwelt  among  us,  was,  that  he  might 
deliver  those  who  trust  in  him  from  the  wrath  of  God.  This  work 
he  accomplished,  because  he  is  Emmanuel,  God  with  us.  But  not  only 
are  we  ignorant,  and  therefore  in  need  of  divine  instruction, — and 
guilty,  and  therefore  needing  to  have  our  sins  atoned  for,  and  par- 
doned— we  are  also  full  of  sin,  and  need  to  be  sanctified,  and 
restored  to  the  image  of  God,  before  we  can  be  received  again 
into  his  presence.  This  is  no  easy  work.  He  who  alone  knows  the 
heart,  has  declared  that  it  is  deceit/ al  ctbove  all  things,  and  desper- 
ately loicked,  Jer.  xvii.  9  ;  and  though  we  are  naturally  loth  to 
believe  such  a  declaration  concerning  ourselves,  yet  the  proofs  of  it 
so  stare  us  in  the  face  on  every  side,  that,  in  one  form  or  other,  wc 
are  forced  to  confess  its  truth.  Let  any  man  make  the  effort  to 
lead  a  perfectly  holy  life.  Be  not  satisfied  with  mere  departure 
from  overt  acts  of  wickedness, — avoid  the  least  sin,  not  only  of 
action,  but  of  words.  Let  no  unkind  expression,  even,  proceed 
from  your  mouth.  Guard  your  heart  with  all  diligence,  and  let 
no  evil,  no  impure,  no  unhallowed  thought,  ever  rise  there.  No 
matter  how  great  the  temptation,  or  how  strong  the  provocation, 
let  it  be  your  object  to  bear  everything,  as  Christ  himself  would 


114  EMMAiSrUP:L.      GOD   WITH   US. 

have  borne  it.  Which  of  you,  after  making  such  an  experiment 
for  a  single  day,  could  say,  "I  am  perfect,  I  have  not  sinned?" 
Ah,  no !  You  cannot,  you  dare  not,  thus  speak.  Evil  dwells  in 
the  heart  of  the  children  of  men,  and  the  holiest  of  men  have 
ever  felt  most  deeply  its  power  over  them.  Paul,  in  the  bitter- 
ness of  his  heart,  cried  out,  Who  shall  deliver  me  from  the  body  of 
Ms  death?  Eom.  vii.  24.  He  himself  could  not  do  it,  and  his 
experience  has  been  felt  by  every  Christian,  down  to  the  present 
time.  It  is  in  this  respect,  that  we  specially  need  the  presence 
of  our  Saviour.  He  it  is  who  enables  us  to  contend  against  the 
evils  of  our  own  hearts,  and  the  allurements  of  the  world,  and 
the  fiery  darts  of  Satan.  The  victory  is  often  doubtful,  and  the 
battle  sore,  and  we  sometimes  receive  wounds  that  we  carry  with 
us  to  the  grave ;  but  none,  that  depend  upon  him,  shall  be  finally 
overcome.  By  the  guidance  of  his  providence,  by  the  influence 
of  his  Spirit,  by  the  secret,  but  all-powerful  efficacy  of  his  own 
presence,  he  sustains  the  Christian,  bears  him  on,  gives  him 
courage  and  consolation,  brings  good  to  him  out  of  evil,  jouts  his 
enemies  to  flight,  and  gives  him  a  final  and  complete  victory 
over  sin,  the  world,  and  the  devil.  It  is  for  this  object  that  he 
displays  so  much  of  his  presence,  for  it  is  his  presence  alone  that 
can  accomplish  it;  and  who  will  say  that  it  is  not  a  sufficient 
object  to  require  his  presence  ? 

This  presence  of  Christ  accompanies  the  believer  through  life, 
and  crowns  the  felicity  of  his  heavenly  inheritance.  Among  all 
the  notes  of  joy  that  swell  the  anthems  of  the  redeemed  in  heaven, 
few,  if  any,  are  higher  than  the  strain,  the  burden  of  which  is, 
Emmanuel^  God  luith  us. 

From  the  various  practical  inferences  which  this  subject 
teaches  us,  I  select  only  the  following  : — 

1.  We  learn,  hence,  the  necessity  of  a  deep  reverence  for 
Christ,  and  of  habitual  seriousness  of  deportment.  We  are  all  in 
danger  of  falling  into  two  errors,  in  our  views  of  the  Saviour  of 
the  world.  Either  we  think  so  little  about  him,  that  we  have  no 
definite  ideas  respecting  his  character  and  works,  and  are  but  sel- 
dom sensible  of  his  presence ;  or  else  we  think  too  lightly  of  him, 
and  regard  him  with  too  much  familiarity.  Either  of  these  views 
is  exceedingly  erroneous.  If  he  be  so  constantly  with  us,  as  has 
been  shown,  then,  surely,  ought  we  to  be  at  pains  to  acquaint  our- 
selves with  him,  to  know  who,  and  what  he  is,  who  thus  mani- 
fests himself  to  us.     To  this  we  are  the  more  incited,  because  we 


EMMANUEL.      GOD   WITH   US.  115 

are  informed,  that  to  know  him,  is  eternal  life,  Jolm  xvii.  3.  We 
cannot  well  have  too  many  thoughts  of  Christ,  for  such  a  friend 
deserves  our  warmest  and  most  frequent  remembrances.  Yet, 
while  you  think  of  him  with  frequency  and  affection,  beware  of 
low  views  of  his  character,  or  unbecoming  deportment  in  his 
presence.  It  is  true,  he  has  greatly  condescended  in  thus  coming- 
down  to  our  condition  ;  but  still  he  is  God  over  all,  blessed  forever, 
Rom.  ix.  5,  and  you  cannot  too  deeply  reverence  him.  And  if 
he  be  thus  constantly  present  with  you,  how  can  you  possibly 
maintain  a  light  and  trifling  deportment  before  him  ?  "We  rise 
up  before  the  hoary  head,  and  show  reverence  to  them  that  are 
placed  in  authority  over  us ;  and  shall  we  show  less  to  the  great 
Ancient  of  days,  who  is  also  King  of  kings,  and  Lord  of  lords.  I 
do  not  recommend  moroseness,  I  do  not  recommend  sadness.  On 
the  contrary,  the  joy  of  the  Lord  is  your  strength,  Neh.  viii.  10 ; 
but  there  is  a  seriousness,  and  sobriety,  and  dignity,  that  well 
becomes  the  ministers  and  constant  companions  of  so  great  a 
monarch. 

Again,  we  are  taught  by  the  truths  just  now  presented  to  feel 
the  highest  esteem  for  the  church  of  Christ,  and  for  all  the  mem- 
bers of  that  church.  It  may  be  confidently  asserted  that  there  is 
no  body  on  earth  so  truly  honorable,  or  worthy  of  respect,  as  the 
Christian  church.  This  is  not  the  common  opinion  of  mankind, 
but  it  is  nevertheless  true.  What  is  it  that  constitutes  dignity,  or 
gives  a  claim  to  honor  ?  Is  it  not  their  acquisition  of  knowledge, 
and  power,  and  virtue — the  possession  of  riches,  and  the  favor 
and  friendship  of  the  good  and  the  great  ?  And  what  assemblage 
is  so  richly  endowed  with  these  as  the  church?  Constantly  sus- 
tained by  the  favor  and  friendship  of  the  Eternal  Son  of  God, 
having  his  presence  constantly  with  her ;  receiving  from  him  the 
true  riches  which  the  world  knows  not,  and  the  true  knowledge — 
even  that  which  leads  to  eternal  life  and  happiness.  She  is  all 
glorious  within,  and  her  clothing  is  of  wrought  gold,  Ps.  xlv.  13.  She 
looketh  forth  as  the  morning,  clear  as  the  sun,  fair  as  the  moon,  and 
terrible  as  an  army  with  banners,  Cant.  6.  10.  Let  the  world  es- 
teem her  as  they  may,  the  Christian  may  well  say,  If  L forget  thee, 
0  Jerusalem,  let  my  right  hand  forget  her  cunning ;  let  my  tongue, 
cleave  to  the  roof  of  my  mouth:  if  I  prefer  not  Jerusalem  to  my  chief 
joy,  Ps.  cxxxvii.  5,  6. 

Finally.  This  subject  affords  us  an  excellent  test  of  Christian 
character.     The  proper  application  of  it  will  enable  you  to  dis- 


116  EMJUANUEL.      GOD   WITH   US. 

cover  both  whether  you  really  possess  the  grace  of  Christ  in  your 
heart,  and  whether  it  is  growing  and  flourishing  there.  Such  a 
being  cannot  be  with  any  of  our  race  in  such  diversified  ways,  as 
Christ  is  with  his  people,  without  producing  most  sensible  effects, 
and  changes  in  their  characters  and  conduct.  Is  he  thus  with 
you  ?  Remember,  if  you  expect  to  spend  an  eternity  with  him, 
that  union  must  commence  before  the  end  of  time.  As  death 
leaves  you,  so  will  eternity  find  you,  and  so  will  you  continue. 
Do  you  then  feel  the  presence  of  Christ  with  you  ?  Are  you  sen- 
sible of  the  influences  of  the  Spirit  working  upon  your  heart  and 
affections  ?  Do  you  feel  yourself  under  the  power  of  new  motives, 
and  those  motives  such  as  have  reference  mainly  to  the  kingdom 
of  God  ?  Do  you  delight  in  the  thoughts  of  Christ  ?  Is  it  pleas- 
ant to  you  to  recognize  his  image  in  others,  and  to  cherish  it  in 
yourselves  ?  What  influence  is  produced  both  upon  your  heart 
and  your  life  by  this  constant  presence  of  the  Saviour  ?  If  jovl 
are  really  one  of  his  people,  whom  he  has  deigned  to  take  into 
such  near  union  with  himself,  you  will  greatly  delight  to  think 
of  him;  you  will  long  to  feel  his  presence  more  sensibly,  and 
more  constantly ;  and  you  will  make  it  the  great  business  of  your 
life  to  become  like  him.  Said  an  excellent  Christian  once  to  me, 
"  Ever  since  I  knew  anything  of  religion,  I  have  made  it  my 
daily  prayer,  that  I  might  know  more  of  Christ."  I  knew  that 
Christian  well,  and  could  distinctly  mark  the  benefit  he  received 
from  such  a  course.  Be  it  your  study  also,  my  hearers,  to  learn 
the  character  of  Christ,  and  to  feel  his  presence  with  you  con- 
stantly. So  shall  you  realize  more  and  more  the  excellency  there 
is  in  this  glorious  name,  Emmanuel,  God  with  us. 

Macao,  August  20,  1843. 


SERMON    XIV. 

THE  SANCTIFICATION  OF  THE  SABBATH. 

And  it  came  to  pass  that  on  the  sixth  day  they  gathered  twice  as  much  bread,  two 
omers  for  one  man :  and  all  the  rulers  of  the  congregation  came  and  told  Moses. 
And  he  said  unto  them,  This  is  that  which  the  Lord  hath  said.  To-morrow  is  the 
rest  of  the  holy  Sabbath  unto  the  Lord :  bake  that  ye  will  bake  to-day,  and  seethe 
that  ye  will  seethe ;  and  that  which  remaineth  over  lay  up  for  you  to  be  kept 
until  the  morning.  And  they  laid  it  up  till  the  morning,  as  Moses  bade  :  and  it 
did  not  stink,  neither  was  there  any  worm  therein.  And  Moses  said,  Eat  that  to- 
day ;  for  to-day  is  a  Sabbath  unto  the  Lord  ;  to-day  ye  shall  not  find  it  in  the 
field.  Six  days  shall  ye  gather  it ;  but  on  the  seventh  day,  which  is  the  Sabbath, 
in  it  there  shall  be  none.  And  it  came  to  pass  that  there  went  out  some  of  the 
people  on  the  seventh  day  for  to  gather,  and  they  found  none.  And  the  Lord  said 
unto  Moses,  How  long  refuse  ye  to  keep  my  commandments  and  my  laws  ?  See, 
for  that  the  Lord  hath  given  you  the  Sabbath,  therefore  he  giveth  you  on  the 
sixth  day  the  bread  of  two  days :  abide  ye  every  man  in  his  place ;  let  no  man  go 
out  of  his  place  on  the  seventh  day.  So  the  people  rested  on  the  seventh  day. — 
Exodus  xvi.  22-30. 

The  giving  of  manna  to  the  Israelites  in  the  wilderness  was 
not  one  miracle,  but  many.  The  creation  of  such  a  substance, 
and  its  falling  at  the  early  morning  hour ;  its  melting  in  the  sun, 
yet  remaining  hard  in  the  tents ;  its  corrupting  if  kept  over  night, 
and  yet  remaining  uncorrupted  in  the  golden  pot  for  a  thousand 
years ;  its  falling  for  forty  years,  and  yet  ceasing  on  the  very  day 
when  no  longer  needed — all  were  miracles,  any  one  of  which 
would  have  formed  an  era  in  the  history  of  any  other  nation. 
There  was  another  circumstance  connected  with  it  equally  mira- 
culous. The  manna  fell  every  day,  and  the  people  gathered  the 
portion  of  each  day  in  its  day  ;  but  this  general  rule  had  one  ex- 
ception. It  fell  six  days  in  the  week,  but  not  on  the  seventh ; 
and  to  provide  for  the  wants  of  the  seventh,  a  double  quantity 
fell,  and  was  gathered  on  the  preceding  day.  But  here  a  diffi- 
culty arose.  When  the  manna  first  fell,  an  order  was  given  that 
none  should  keep  it  over  night,  and  those  who  transgressed,  found 


118  THE   SANCTIFICATION   OF  THE   SABBATH. 

to  their  confusion,  that  it  bred  worms  and  became  loathsome. 
Another  miracle  was  needed,  and  the  general  law,  that  if  kept  it 
should  corrupt,  was  suspended  during  one  day  in  seven,  so  that  the 
manna  gathered  on  the  sixth  day  remained  sweet  and  good  upon 
the  seventh.  Thus  the  miracle  itself  had  its  miraculous  excep- 
tions. The  reason  for  these  superadded  miracles  is  found  in  the 
fact,  that  the  seventh  day  was  a  Sabbath  unto  the  Lord,  in  which 
no  servile  work  was  allowed  to  be  done.  It  was  a  day  of  rest, 
holy  unto  the  Lord,  and  rather  than  suffer  that  rest  to  be  broken 
by  even  the  necessary  avocations  of  life,  or  ordinary  aff^iirs  to  in- 
terfere with  his  more  immediate  service,  he  would  interrupt  the 
laws  of  his  own  miracles,  and  suspend  the  rules  himself  had  im- 
posed upon  them.  There  is  nothing  in  this  account  leading  us  to 
suppose  that  the  Sabbath  was  now  first  observed.  It  is  spoken 
of  as  an  institution  long  well-known,  and  one,  the  duty  of  ob- 
serving which,  was  commonly  acknowledged.  To  these  two 
points  I  request  your  serious  attention. 

I.  The  early  history  of  the  Sabbath  day. 

There  are  many  who  suppose  the  institution  of  the  Sabbath 
day  to  be  a  mere  Jewish  rite,  appointed  at  Sinai,  intended  only 
for  the  Jews,  and  abolished  with  the  other  Levitical  laws,  upon 
the  death  of  Christ ;  and  that  consequently  it  need  not  be  ob- 
served at  all,  and  certainly  not  in  its  strictness,  by  those  who  live 
under  the  Christian  dispensation.  But  the  Sabbath  was  no  mere 
Jewish  rite.  In  the  words  of  our  Saviour,  the  Sabbath  was  made 
for  man.  It  was  instituted  at  the  creation  of  the  world.  It  was 
embodied  in  the  moral  law,  and  proclaimed  in  thunder  from 
Mount  Sinai,  and  it  was  sanctioned  and  sanctified  by  the  example 
and  the  resurrection  of  the  Son  of  Man,  who  was  Lord  of  the 
Sabbath  day. 

The  rest  of  the  seventh  day  is  first  mentioned  in  the  account 
of  the  creation.  Six  days  did  God  labor.  He  spake,  and  on 
successive  days  the  light,  the  blue  expanse,  the  earth  and  seas 
and  vegetable  life,  the  sun  and  moon,  the  inhabitants  of  the  deep 
and  of  the  air,  and  last  of  all,  the  hving  creatures  of  the  earth, 
and  man  appeared,  and  took  their  stations  in  the  new-formed 
world.  IViiis  the  heavens  and  the  earth  ivere  finished  and  all  the  host 
of  them.  And  on  the  seventh  day  Ood  ended  his  ivorh  ivhich  he  had 
made,  and  he  rested  on  the  seventh  day  from  all  his  ivorJc  which  he  had 
made.  And  Ood  blessed  the  seventh  day  and  sanctified  it :  because 
that  in  it  he  had  rested  from  all  his  work  which  God  created  and  made, 


THE   SANCTIFICATION   OF   THE   SABBATH.  119 

Gen.  ii.  1-3.  That  God  rested  from  labor  tlirougli  weariness  can- 
not be  supposed :  the  rest  here  spoken  of  must  therefore  be  a 
holy  resting  from  employment,  and  a  blessed  contemplation  of 
the  works  he  had  made.  God  kept  the  Sabbath  day,  and  his  ex- 
ample, and  his  blessing  and  sanctifying,  or  setting  apart,  the  sev- 
enth day,  Avas  that  men  might  do  the  same.  So  it  was  under- 
stood by  all  men  both  before  and  after  the  deluge.  Of  this  a  suf- 
ficient proof  is  found  in  the  early  and  universal  division  of  time 
into  weeks,  and  in  the  sacred  regard  that  was  paid  to  the  number 
seven.  Thus  Noah  went  into  the  ark,  and  after  seven  days,  the 
flood  came,  Gen.  vii.  10.  When  the  flood  abated,  Noah  sent 
forth  a  dove,  and  after  she  returned,  finding  no  place  to  rest,  lie 
stayed  seven  days  and  again  he  sent  her  forth,  Gen.  viii.  10.  She 
returned  with  an  olive  leaf,  and  again  he  stayed  other  seven  days  and 
sent  her  forth.  Gen,  viii.  12.  In  the  history  of  Jacob  the  Sabbath 
is  referred  to.  Seven  years  he  served  Laban  for  Rachel,  but  by 
deception  Leah  was  given  to  him.  When  he  complained  of  the 
fraud,  Laban  said,  Fulfil  her  week  also,  and  we  will  give  thee  this 
also  for  the  service  ivhich  thou  shalt  serve  loith  me,  yet  other  seven 
years,  Gen.  xxix.  27. 

The  Tiniversal  use  of  seven  as  a  sacred  number  can  be  ex- 
plained only  by  the  fact  that  time  was  commonly  divided  into 
periods  of  seven  days  by  the  Sabbath,  Cain  was  to  be  avenged 
seven-fold,  Gen.  iv.  15.  Noah  took  clean  beasts  by  sevens.  Gen. 
vii.  2.  AVhen  Abraham  made  a  covenant  with  Abimelech,  he 
did  it  with  seven  ewe  lambs,  Gen.  xxi.  29.  Pharaoh's  double 
vision  of  kine  and  of  the  ears  of  corn  appeared  to  him  by  sevens, 
and  was  followed  by  seven  years  of  plenty,  and  seven  3^ears  of 
famine.  The  Hebrew  word  for  an  oath,  one  of  their  most  sacred 
acts  of  religion,  is  derived  from  the  word  seven.  Not  only  with 
the  Hebrews  is  the  number  seven  and  the  seventh  day,  sacred. 
It  is  so  also  with  the  Egyptians,  Arabians,  and  Persians ;  and 
from  Egypt  it  came  to  Greece,  and  Homer  and  Hesiod  speak  of 
•'  the  sacred  seventh  day"  [eSSofiov  isyoi'i]uugy 

The  history  of  the  manna  in  the  desert  is  a  perfect  proof  that 
the  Sabbath  was  observed  before  the  giving  of  the  Law  on  Mount 
Sinai.  The  manna  fell  in  the  desert  of  Sin,  a  full  month  before 
Israel  came  to  Sinai,  but  none  fell  on  the  seventh  day,  nor  were 
the  people  allowed  on  that  day  to  seek  it  in  the  field.  Why  ? 
Because  some  new  law  was  then  made  known  ?  By  no  means. 
To-morroia  is  the  rest  of  the  holy  Sabbath  unto  the  Lord,  Ex.  xvi.  23. 


120  THE   SAXCTIFICATIOX   OF  THE   SABBATH. 

The  seventh  day  is  the  Sabbath,  v.  26.  So  the  peoph  rested  the  seventh 
day,  V.  30.  All  this  shows  the  Sabbath  to  be  an  institution  known 
long  before  that  time. 

The  law  given  from  Sinai,  was  not  intended  merely  for  the 
Jews.  With  the  ritual  observances  afterwards  promulgated, 
other  nations  have  little  to  do ;  but  the  ten  commandments  are 
only  a  transcript  of  what  was  at  first  written  on  the  human  heart ; 
they  form  a  summary  of  the  moral  law,  which  every  son  of 
Adam  is  sacredly  bound  to  obey,  and  whose  obligation  is  perma- 
nent as  the  world  itself.  Yet  among  those  universal  laws  none 
stands  out  with  greater  prominence,  none  is  more  carefully 
guarded,  none  enforced  with  so  many  reasons.  Remember  the 
Sabbath  day  to  keep  it  holy.  Six  days  shalt  thoic  labor  and  do  all  thy 
work,  but  the  seventh  day  is  the  Sabbath  of  the  Lord  thy  God :  in  it 
thou  shalt  not  do  any  work :  thou,  nor  thy  son,  nor  thy  daughter,  thy 
man-servant,  nor  thy  maid-servant,  nor  thy  cattle,  nor  thy  stranger  that 
is  within  thy  gates :  for  in  six  days  the  Lord  made  heaven  and  earth, 
the  sea,  and  all  that  in  them  is,  and  rested  the  seventh  day :  ivherefore 
the  Lord  blessed  the  Sabbath  day,  and  halloived  it,  Exod.  xx.  9-11. 
Ivemernber  the  Sabbath, — then  it  must  have  been  previously  ap- 
pointed, and  already  known. 

Nor  was  it  abolished  at  the  death  of  Christ.  The  New  Testa- 
ment contains  no  record,  and  gives  no  hint  of  any  such  abolition. 
Christ  came  to  bring  the  Levitical  law  to  an  end,  but  the  Sabbath 
is  part  of  that  moral  law,  which  he  came  not  to  destroy,  but  to 
confirm.  He  rescued  it  from  the  false  glosses  of  the  Jews,  dis- 
tinctly proclaiming  that  works  of  necessity  and  works  of  mercy 
were  lawful  on  that  day ;  but  he  left  its  sanctions  unimpaired, 
and  his  own  example,  and  that  of  all  his  followers,  shows  with 
abundant  clearness  that  the  day  was  still  holy  to  the  Lord,  Acts 
XX.  7,  1  Cor.  xvi.  2,  Rev.  i,  10,  John  xx.  19,  26.  In  commemo- 
ration of  his  return  from  the  grave,  its  observance  was  changed 
from  the  seventh  to  the  first  day  of  the  week,  and  it  has  since 
been  sacredly  kept  by  the  Christian  Church.  It  is  therefore  most 
manifest  that  the  Sabbath  is  for  all  men,  without  distinction  of  na- 
tion or  time.     This  is  seen 

1.  In  its  original  appointment  at  the  creation  of  the  world. 

2.  In  its  ])rominent  place  in  the  moral  law. 

3.  In  the  example  of  all  holy  men,  before  and  after  Moses,  of 
Christ  himself,  and  his  apostles,  and  of  the  Christian  Church. 

4.  In  the  numerous  and  express  precepts  and  allusions  of  the 


THE   SANCTIFICATION   OF  THE   SABBATH.  121 

Scriptures,  wliicli  separate  it  widely  from  the  merely  ritual  ob- 
servances that  were  only  a  shadow  of  things  to  come. 

Has  the  Sabbath  day  been  thus  set  apart  and  made  binding 
on  all  men  ?  It  becomes  then  a  question  of  chief  importance, 
How  is  it  to  be  sanctified  ?  What  duties  are  incumbent  on  us  as 
to  its  observance  ?  On  this  point  there  is  a  general  and  most 
melancholy  ignorance  or  neglect  of  duty,  and  in  many  cases  an 
open  profanation  of  the  law  of  God. 

What  is  the  object  of  the  Sabbath  day?  It  is  first  to  give 
man  a  time  of  rest  and  relaxation.  The  business  of  the  world 
requires  much  time,  and  with  hearts  like  ours,  ever  prone  to  the 
earth,  and  longing  after  its  enjoyments,  there  is  too  much  proba- 
bility of  being  completely  engrossed  in  the  things  around  us,  to 
the  exclusion  and  forgetfulness  of  the  higher  ends  of  our  being. 
The  Sabbath  comes  in  to  draw  off  the  mind  from  the  world ;  to 
allow  our  overtasked  and  wearied  intellects  season  for  repose  and 
renewal ;  to  invigorate  our  souls  with  influences  from  above,  that 
shall  prevent  the  world  from  gaining  undue  influence,  and  finally 
dragging  us  exhausted  to  destruction. 

But  it  is  not  merely  a  time  of  repose.  It  is  also  intended  as  a 
time  for  specially  serving  God  and  preparing  for  that  world, 
where  one  eternal  Sabbath  reigns.  Many  complain  that  they 
have  no  time  to  serve  God;  that  the  needful  business  of  this 
world  prevents  attention  to  the  claims  of  another.  Vain  and 
foolish  complaints!  The  Sabbath  is  given  expressly  for  these 
purposes.  If  there  were  no  Sabbath  there  would  be  room  for 
complaint,  for  it  would  soon  be  found  that  the  world  had  wormed 
itself  into  every  thought,  and  engrossed  the  heart  and  every 
affection  with  itself,  leaving  neither  time  nor  inclination  for 
things  that  last  when  the  earth  shall  be  dissolved.  But  this 
danger  was  foreseen  by  our  Creator,  and  a  guard  set  against  it  in 
the  weekly  return  of  the  Sabbath  day. 

To  the  Law  and  the  Testimony. — Examine  carefully  the  word 
of  God,  and  say  honestly  what  its  requirements  are.  One  day  in 
seven  is  to  be  sanctified,  or  set  apart  to  the  service  of  God.  It  is 
the  whole  day  that  is  to  be  kept  holy.  The  command  is  not. 
Remember  the  Sabbath  morning^  or  the  Sabbath  noon,  but  Rememher 
the  Sabbath  day.  The  whole  day  is  to  be  sanctified  by  a  holy 
rest  from  all  employments  and  recreations,  not  excepting  those 
that  are  lawful  on  other  days.  It  is  difficult  to  conceive  how 
anything  can  be  more  explicit  than  the  words  of  the  command, 


122  THE   SAXCTIFICATION   OF  THE   SABBATH, 

aSix  days  shall  thou  labor  and  do  all  thy  loorlc ;  hut  the  seventh  day  is 
the  Sabbath  oj  the  Lord  thy  God,  in  it  thou  shalt  not  do  any  ivorh. 
You  are  neither  to  work  yourselves,  nor  are  you  to  allow,  much 
less  to  require  those  under  your  control  to  work,  Neither  your 
children,  nor  your  servants,  nor  your  guests  are  to  profaue  the 
day,  lliou  shalt  not  do  any  ivorlc^  thou,  nor  thy  son,  nor  thy  daugh- 
ter, thy  man-servant,  nor  thy  maid-servant,  nor  the  stranger  that  is 
icithin  thy  gates.  The  command  is  especially  addressed  to  gov- 
ernors of  families, — who  are  too  apt,  though  they  work  not  them- 
selves, to  require,  or  at  least  to  allow  those  under  them  to  work. 
The  only  exceptions,  are  works  of  necessity  and  of  mercy. 
Christ  allowed  his  hungry  disciples  to  pluck  the  corn  on  the  Sab- 
bath and  eat,  to  lead  their  cattle  to  water,  to  rescue  animals  in 
distress,  and  relieve  the  maladies  of  the  diseased — these  were 
works  of  necessity  and  mercy. 

While  working  is  to  be  avoided,  we  are  required  on  the  Sab- 
bath day,  to  spend  the  whole  time  not  occupied  in  works  on  that 
day  allowed,  in  the  public  and  private  or  social  exercises  of  God's 
worship.  This  we  learn  from  the  example  of  Christ,  who,  as  his 
custom  was,  went  into  the  synagogue  on  the  /Sabbath  day  and  stood  up 
to  read,  Luke  iv.  16 ;  and  of  the  apostles  who  did  the  same, 
Acts  xiii.  14,  xxii,  2,  1  Cor,  xvi.  2 ;  and  also  from  the  precepts 
of  the  Bible,  which  command.  Take  heed  to  yourselves,  and  bear  no 
burden  on  the  Sabbath  day,  neither  carry  forth  a  burden  out  of  your 
houses  on  the  Sabbath  day,  7ieither  do  ye  any  work :  but  hallow  ye  the 
Sabbath  day,  as  I  commanded  your  forefathers,  Jer,  xvii.  21,  22. 

There  are  many  who  will  complain  of  all  this  as  a  hard  rule, 
and  unnecessarily  strict.  My  answer  to  all  such  complaints  is, 
Thus  saith  the  Lord.  If  it  can  be  shown  from  the  Scriptures,  that 
what  has  been  advanced  is  not  the  mind  of  the  Lord,  being  either 
contrary  to  it,  or  going  beyond  it,  then  there  will  be  room  for 
complaint,  and  license  to  neglect.  But  if  I  have  rightly  ex- 
pounded the  Scriptures  on  this  point,  then  the  question  lies 
between  you  and  your  Maker,  Will  you  obey  and  secure  his 
blessing,— or  will  you  disobey  and  incur  the  consequences  ?  Be- 
fore you  answer,  consider  the  reasons  that  God  has  condescended 
to  give  for  the  observance  of  the  Sabbath  day.  The  reasons 
annexed  to  the  fourth  commandment,  the  more  to  enforce  it,  are 
taken  from  the  equity  of  it;  God  allowing  us  six  days  out  of 
seven  for  our  own  affiiirs  and  reserving  but  one  for  himself;  from 
God's  challenging  a  sj[)ecial  propriety  in  the  seventh,  It  is  the 


THE   SANCTIFICATION"   OF   THE   SABBATH.  123 

Sabbath  of  the  Lord  thy  God;  from  the  example  of  God,  who 
labored  six  days  and  rested  the  seventh  ;  and  from  that  blessing 
of  God  which  he  put  on  that  day,  not  only  in  sanctifying  it  to  be 
a  day  for  his  service,  but  in  ordaining  it  to  be  a  means  of  blessing 
to  ourselves,  in  our  sanctifying  it.  How  many  examples  might 
be  adduced  in  confirmation  of  these  reasons !  Volumes  might  be 
written  detailing  the  rewards  that  have  followed  a  careful  ob- 
servance of  the  day,  and  the  judgments  that  have  visited  those 
who  dared  to  transgress.  Hear  the  testimony  of  Sir  Matthew 
Hale,  after  fifty  years'  experience:  "Whenever  I  have  under- 
taken any  secular  business  on  the  Lord's  day,  which  was  not 
absolutely  and  indispensably  necessary,  that  business  never  pros- 
pered and  succeeded  well  with  me.  Always  the  more  closely  I 
applied  myself  to  the  duties  of  the  Lord's  day,  the  more  happy 
and  successful  were  my  business  and  employments,  the  rest  of 
the  week  following."  Who  ever  performed  more  labor  than 
Wilberforce?  His  own  recorded  opinion  is  that  he  could  not 
have  accomplished  so  much  business,  but  for  the  rest  of  the  Sab- 
bath ;  he  went  down  to  his  grave  in  peace,  and  in  a  good  old  age, 
while  many  who  began  their  course  with  him,  ended  their  lives 
prematurely,  or  became  maniacs  and  self-destroyers.  Did  space 
permit,  an  array  of  facts  could  be  presented  showing  conclusively 
that  even  as  it  regards  this  world,  those  who  observe  the  Sabbath 
are  more  prosperous  than  those  who  do  not.  It  would  be  easy 
to  prove  that  nine  tenths  of  the  criminals  in  the  prisons  of  nomi- 
nally Christian  lands  were  Sabbath-breakers.  The  testimony  of 
physicians  would  show  that  the  rest  of  the  Sabbath  is  as  necessary 
for  the  body  as  it  is  for  the  soul.  The  testimony  of  disinterested 
men  would  show  that  a  large  proportion  of  merchants  who  have 
failed  in  business  were  Sabbath-breakers.  I  know  there  are  some 
splendid  exceptions  to  this  remark,  and  these  are  commonly 
pointed  to  by  those  who  would  justify  themselves,  not  knowing, 
or  not  caring  to  know,  that  these  are  mere  exceptions,  shining 
lighthouses  built  upon  the  quicksands,  which,  while  in  danger  of 
being  swallowed  up  themselves,  lure  the  unwary  mariner  to 
destruction. 

Such  is  a  brief  history  of  the  Sabbath  day,  of  the  duties  it 
requires,  and  of  the  reasons  by  which  its  observance  is  enforced ; 
and  all  who  profess  the  Christian  name  are  bound  to  show  cause 
why  they  do  not  so  regard  it.  It  is  so  interwoven  with  the  whole 
spirit  of  Christianity,  as  to  be  inseparable  from  it :  and  I  do  not 


124  THE   SANCTIFICATION   OF  THE   SABBATH. 

scruple  to  say  that  the  man  wlio  wilfully  and  habitually  disregards 
the  Sabbath  day,  will  also,  if  he  supposes  his  interests  require  it, 
disregard  every  other  requisition  of  the  religion  of  Christ.  How 
then  is  the  Sabbath  day  regarded  by  the  Protestant  community  in 
China?  I  ask  this  question  and  contemplate  its  answer,  not 
without  anxiety  ;  but  it  is  a  subject  on  which  the  truth  must  be 
spoken,  and  plainly  spoken.  As  a  minister  of  the  kingdom  of 
Christ,  it  is  my  duty  to  declare  the  laws  of  that  kingdom ;  and 
my  commission  empowers  me  to  speak,  to  exhort,  and  to  rehuhe  with 
all  authority,  Tit.  ii.  15.  On  this  point  at  least  I  will  clear  my 
skirts  of  guilt.  In  general,  the  Sabbath  day  is  grossly  desecrated 
by  the  professedly  Christian  community  of  Cliina.  From  the 
highest  authority  downwards,  it  is  almost  as  if  there  were  no  such 
day,  and  even  of  those  who  pay  an  outward  respect  to  it,  there 
are  few  indeed  who  obey  the  spirit  of  its  requisitions.  Is  this  a 
sweeping  charge  ?  It  may  be,  but  it  is  as  true  as  it  is  sweeping. 
The  English  government  has,  by  law,  established  the  Christian 
religion,  and  every  officer  of  that  government  is  bound  by  his 
oath  of  office  to  sustain  that  religion.  Have  they  done  so  in  Chi- 
na? What  means  this  frequent  violation  of  the  Sabbath  by  the 
performance  of  public  official  acts  upon  that  day  ?  Why,  when 
the  supplementary  treaty  between  England  and  China  was  lately 
signed,  Avas  the  Sabbath  day  selected  for  that  purpose,  with  all  its 
parade  by  water  and  by  land  ?  In  war  some  excuse  might  be 
imagined  for  working  on  the  Sabbath,  but  in  peace,  there  is  none. 
It  has  been  said  that  that  day  was  chosen  in  accordance  with  the 
wishes  of  the  Chinese  commissioner.  But  can  it  be  supposed  that 
he  chose  that  day  because  it  was  the  Christian  Sabbath  ?  Can  it 
be  supposed  that  while  professing  friendship  and  a  desire  for  peace, 
he  sought  to  insult  us  by  requiring  us  to  violate  the  commands  of 
our  Creator?  It  cannot  be  supposed.  Keying  is  a  gentleman, 
and  as  such,  the  slightest  hint  that  that  day  was  consecrated  to 
the  service  of  God,  and  could  not  lawfully  be  spent  in  such  a  way, 
would  have  been  amply  sufficient  to  induce  him  to  select  another 
day.  I  might  refer  to  other  public  acts,  but  let  me  ask  why  were 
the  mails  for  Bombay  closed  at  Ilong  Kong,  at  5  o'clock,  p.m.  on 
Sabbath,  Dec.  24  ?  Was  not  this  requiring  the  foreign  community 
there  to  spen^  that  day  in  their  counting-houses?  What  immi- 
nent crisis  in  public  affiurs  prevented  the  mails  from  being  closed 
twenty-four  hours  sooner,  or  twenty -four  hours  later?  Some 
may  think  it  improper  thus  publicly  to  notice  these  things,  but 


THE   SANCTIFICATION   OF  THE   SABBATH,  125 

as  the  public  acts  of  public  men  are  public  property,  it  is  not  im- 
proper to  make  tbem  matters  of  public  remark.  And  Avhat,  I 
would  ask,  must  the  heathen  around  us  think  of  our  regard  for 
our  religion,  when  its  most  sacred  precepts  are  openly,  and  need- 
lessly set  at  naught,  by  those  high  in  authority,  and  solemnly 
bound  to  observe  them  ? 

If  the  Sabbath  is  disregarded  by  the  public  authorities,  is  it 
better  honored  by  private  individuals  ?  I  grieve  to  say  no.  In 
one  or  other  of  the  following  ways,  I  charge  the  foreign  commu- 
nity in  China  with  neglecting  or  profaning  the  day.  Those  whose 
consciences  acquit  them  of  the  "charges,  will  not  suppose  that  I 
refer  to  them. 

1.  It  is  made  a  day  for  the  transaction  of  ordinary  business. 
There  are  those  who  go  regularly  to  their  counting-houses  on  the 
Sabbath  day.  There  are  those  who  settle  their  accounts  upon  that 
day.  There  are  those  who  bring  up  the  arrears  of  their  corres- 
pondence on  that  day.  There  are  many  who  do  all  this  regularly, 
but  there  are  few  indeed  who  scruple,  if  they  are  slightly  pressed 
with  business,  to  employ  some  of  the  hours  of  the  sacred  day.  If  a 
ship  comes  in  on  the  Sabbath,  who  is  there  that  hesitates  to  read 
his  business  letters,  and  speculate  on  their  contents,  and  make  ar- 
rangements for  the  week  ensuing?  Who  is  there  that  hesitates  to 
despatch  a  ship  on  the  Sabbath  day  ?  The  practice  of  despatching 
ships  on  the  Lord's  day,  is  exceedingly  common.  More  vessels 
sail  from  this  port  on  the  Sabbath  day,  than  any  other  day  in  the 
week,  and  jet  what  advantage  is  gained  by  it?  What  difference 
does  it  make  in  ordinary  cases,  whether  a  ship  is  twenty-four 
hours  sooner  or  later  in  starting,  if  she  has  a  month  at  least  or 
four  months  for  her  voyage  ?  It  is  said  that  there  is  not  much 
labor  in  getting  a  ship  under  weigh,  and  as  she  must  sail  on  the 
Sabbath,  when  once  started,  why  not  start  on  that  day  ?  This  is 
not  a  correct  statement.  There  is  a  great  deal  of  labor  in  the 
starting  of  a  vessel ;  there  are  a  hundred  things  to  be  done,  and 
the  day  on  which  she  sails  is  seldom  or  never  a  day  of  rest  to  the 
officers  or  men.  And  what  right  has  any  man  to  require  a  whole 
ship's  crew  to  give  up  the  privileges  of  the  Sabbath,  that  he  may 
put  a  few  more  dollars  in  his  pocket  ?  I  know  it  is  said  by  some, 
that  ship  captains  prefer  starting  on  the  Sabbath,  but  I  doubt  this. 
I  once  asked  a  captain  of  a  vessel,  why  he  sailed  on  the  Sabbath  ? 
It  was  a  disagreeable  question.  At  first  he  remarked,  as  is  so 
commonly  done,  ''The   better  day  the  better  deed."     A  more 


126  THE   SANCTIFICATION   OF  THE   SABBATH. 

wicked  remark  can  hardly  be  made,  for  if  it  be  true,  then  the 
man  who  stabs  his  brother  on  the  Sabbath,  is  a  good  man !  At 
last  he  said,  "  I  did  not  want  to  do  it,  but  my  owners  told  me  to 
start,  and  what  could  I  do?  A  sailor  is  not  his  own  master." 
The  owners  of  that  vessel  have  failed  in  business.  Another  cap- 
tain told  me  not  long  since,  that  he  did  not  wish  to  work  on  the 
Sabbath,  but  he  had  express  orders  to  keep  his  men  constantly 
employed,  and  to  give  out  goods  on  the  Sabbath  day,  as  on  every 
other  day.  I  happen  to  know,  that  the  owners  of  that  vessel, 
suffered  a  dead  loss  of  several  thousands  of  dollars  by  that  voyage. 
It  is  a  fearful  thing  to  act  in  opposition  to  the  Almighty.  He 
who  holds  the  winds  in  his  fists,  and  the  waters  in  the  hollow  of 
his  hands  can  easily  blast  the  riches  you  acquire,  or  hope  to  gain 
by  violating  his  ordinances.  And  I  say  emphatically,  you  have 
no  right  to  do  so.  God  says,  /Six  days  shall  thou  labor  and  do  all 
thy  work,  hut  the  seventh  is  the  Sabbath  of  the  Lord  thy  God:  in  it  thou 
shall  not  do  any  work.     Can  language  be  clearer  than  this  ? 

2.  There  are  some  who  do  not  labor  themselves  upon  the 
Lord's  day,  aad  yet  make  no  scruple  of  keeping  their  clerks,  and 
especially  their  Chinese  servants  and  workmen,  busy  on  that  day. 
This  custom  is  almost  universal,  and  one  cannot  go  through  a 
street  in  Macao  or  Hong  Kong  on  the  Sabbath  days  without  see- 
ing companies  of  men  building  houses,  making  roads,  packing 
boxes,  and  carrying  goods;  and  for  whom?  For  English  and 
American  Protestants,  who  profess  to  receive  the  Bible  as  the 
word  of  God,  and  to  be  called  by  the  name  of  Christ !  I  was 
once  called  to  visit  a  sick  man  on  the  Sabbath  day,  and  going  to 
the  house  where  he  lay  a  dying,  I  had  to  make  my  way  through 
a  number  of  men  in  the  employ  of  the  Christian  owner  of  the 
house,  nailing  boxes  before  the  window  of  his  room  !  You  think 
there  is  no  harm  in  this,  because  they  are  heathen,  and  would 
work  for  others  or  themselves  on  that  day,  if  not  for  you.  I  do 
not  see  the  force  of  this  excuse.  They  are  your  servants,  and 
under  your  control,  and  the  command  of  God  is.  Thou  shall  not  do 
any  toork,  thou  nor  thy  man-servant  nor  thy  maid-servant.  What 
right  have  you  to  say.  They  are  heathens,  let  them  work  ?  when 
God  says.  They  shall  not  work.  When  Nehemiah  was  Governor 
of  Jerusalem,  he  saw  the  poorer  Jews  working  on  the  Sabbath, 
and  he  forbade  it.  He  also  saw  the  heathen  men  of  Tyre  bring- 
ing fish  and  Avares  to  sell  on  the  Sabbath  in  Jerusalem,  and  he 
not  only  forbade  it,  but  threatened  them  with  imprisonment  if 


THE   SANCTIFICATION   OF   THE   SABBATH.  127 

they  repeated  the  offence.  But  he  did  not  sto23  here.  It  does 
not  appear  that  the  people  of  Judah  themselves  trafficked  ou 
that  day,  but  they  had  the  power  to  prevent  such  traffic  on  the 
part  of  others ;  and  because  they  did  not  prevent  it,  the  pious 
Xehemiah  contended  with  and  reproved  them.  What  evil  thing 
is  this  that  ye  do,  and  inofane  the  Sabbath  day  ?  Did  not  your 
fatlmrs  thus,  and  did  not  our  God  bring  all  this  evil  upon  us,  and 
upon  this  city  ?  Yet  ye  bring  more  lorath  upon  Israel  by  profaning 
the  Sabbath,  Neh.  xiii.  15-21.  There  are  few  who  come  here 
direct  from  England  or  America,  who  are  not  shocked  at  the  open 
profanation  of  the  Lord's  day,  countenanced  and  allowed  as  it  is, 
by  those  who  in  their  own  country  would  not  act  thus.  "Why  is 
it  that  you  do  here,  what  you  would  not  do  there  ?  Is  not  the 
eye  of  God  as  closely  upon  you,  and  his  laws  as  strict  in  China, 
as  on  the  other  side  of  the  globe  ?  And  what  motive  is  there  for 
it  ?  Because  you  wish  to  make  a  fortune  as  speedily  as  possible, 
and  leave  the  country  ?  Alas,  this  is  not  the  way  to  accomplish 
your  wish,  for  the  wisest  of  men  has  said,  A  faithful  man  shall 
abound  with  blessings  ;  but  he  that  maketh  haste  to  be  rich  shall  not  be 
unpunished — and.  He  that  hasteth  to  be  rich  hath  an  evil  eye,  and  con- 
sidereth  not  that  poverty  shall  come  upon  him,  Prov.  xxviii.  20-22. 
3.  You  make  it  a  day  of  amusement ;  of  feasting  ;  of  visiting 
your  friends ;  of  travelling  to  and  fro.  The  Sabbath  is  the  great 
day  for  visiting  in  China.  And  in  your  visits,  what  is  your  con- 
versation ?  You  talk  of  the  weather,  of  your  amusements,  of  your 
schemes,  of  your  business — but  not  of  Grod,  not  of  the  creation, 
not  of  the  redemption  of  man.  Is  this  right?  The  Sabbath  was 
appointed  to  give  you  time  for  serving  Grod.  I  have  seen  no  part 
of  Scripture  that  authorizes  any  part  of  it  to  be  devoted  either  to 
travelling  or  to  visiting.  But  I  have  seen  a  part  of  Scripture  that 
says,  Turn  away  thy  foot  from  doing  thy  pleasure  on  my  holy  day : 
and  call  the  Sabbath  a  delight,  the  holy  of  the  Lord,  lionorable :  and 
honor  him,  not  doing  thine  own  ways,  nor  finding  thine  own  pleasure, 
nor  speaking  thine  own  words.  Is.  Iviii.  13.  Let  no  man  say,  "  This 
is  only  a  part  of  the  old  Jewish  ceremonial  law,  long  since  abol- 
ished." This  is  very  far  from  being  the  case.  For,  on  the  con- 
trar}^,  in  the  very  same  chapter,  the  prophet  does  speak  of  the 
ceremonial  rites  that  were  of  no  avail,  and  after  showing  their 
worthlessness,  contrasts  the  duties  required  of  those  who  would 
worship  God  truly;  and  among  them  duties  occurs  the  verse  just 
quoted.     But  here  the  objection  is  started,  "  What  a  gloomy  reli- 


128  THE   SANCTIFICATION   OF   THE   SABBATH. 

gion  you  are  proposing !  Surely  God  does  not  intend  us  to  be 
moping,  melancholy  creatures  ?"  I  answer,  surely  not.  But  have 
you  not  six  days  in  every  week  for  amusement  ?  Tell  me  not, 
that  you  have  not  time  on  the  week  days,  and  must  have  the 
Sabbath  for  relaxation.  I  speak  as  to  wise  men — I  speak  to  hon- 
orable men,  who  count  it  a  disgrace  to  defraud  a  fellow-mortal. 
Is  it  honorable  in  you,  after  spending  six  days  for  yourselves,  to 
rob  your  Creator  of  the  only  day  he  has  reserved  for  himself,  and 
spend  that  too  for  your  amusement  ?  Is  it  safe  for  you  to  do  so? 
Said  a  dissolute  young  man  to  a  clergyman,  "  I  spend  the  Sab- 
bath in  casting  up  my  accounts."  "  Yes,  sir,"  replied  the  other, 
"  and  you  shall  find  that  God  will  spend  the  day  of  judgment  in 
the  same  manner."  And  when  we  stand  in  judgment  before 
God  to  render  an  account  to  him  for  the  time  given  us  here,  what 
shall  we  say  of  the  Sabbaths,  which  he  intended  should  be  spent 
in  his  service,  but  which  too  many  regard  as  all  their  own  ? 

4.  Finally.  There  are  others,  who,  perhaps,  do  not  trans- 
gress in  any  of  the  ways  just  mentioned,  but  who  are  still  by  no 
means  free  from  blame.  I  refer  to  those  who  spend  the  Sabbath 
in  idleness,  and  rejoice  when  it  is  over.  On  other  days  they  rise 
with  the  lark,  but  on  the  Sabbath  find  peculiar  attractions  in 
their  beds.  On  other  days  the  time  passes  too  rapidly,  but  their 
listless  countenances  and  vacant  air  in  this  day  proclaims  as 
loudly  as  words  themselves.  What  a  weariness  it  is,  Mai.  i.  13. 
When  loill  the  Sahhath  he  gone,  that  ive  may  set  forth  wheat  ?  Amos 
viii.  5.  And  strange  as  it  may  seem,  this  is  done  by  men  who 
gravely  tell  us  they  have  not  time  to  attend  to  religion !  The 
Sabbath  is  given  for  this  very  purpose,  and  their  only  study  is, 
how  they  may  "  kill  it."  Aye  !  They  kill  one  of  God's  most  pre- 
cious gifts,  and  in  so  doing  kill  their  own  souls  also. 

I  have  spoken  plainly — judge  ye  what  I  say,  as  you  shall  an- 
swer for  it,  not  to  me,  but  to  God.  There  is  but  a  single  remark 
to  be  added.  Eather  than  that  Israel  should  work  on  the 
Sabbath  day,  even  to  obtain  their  living,  a  series  of  miracles  gave 
them  a  double  supply  of  manna  on  the  sixth,  and  we  have  no 
evidence  tthat  the  Sabbath  was  more  sacred  then  than  it  is  now. 

Macao,  December  31,  1843. 


SERMON    XV. 


CHRIST    CRUCIFIED. 


We  preach  Christ  crucified,  unto  the  Jews  a  stumbling  block,  and  unto  the  Greeks 
foolishness :  but  unto  them  which  are  called,  both  Jews  and  Greeks,  Christ  the 
power  of  God,  and  the  wisdom  of  God. — 1  Cor.  i.  23,  24. 

It  was  a  remarkable  characteristic  in  the  teaching  of  our 
Lord,  that  lie  never  concealed  or  glossed  over  the  hardships 
attending  a  profession  of  faith  in  his  name.  He  always  set 
plainly  before  his  hearers  what  they  must  expect,  if  they  cast  in 
their  lot  among  his  people.  There  were  labors  to  be  performed, 
and  temptations  to  be  endured,  and  trials  to  be  suffered,  and  self- 
denial  to  be  exercised,  such  as  the  flesh  would  oftentimes  willingly 
shrink  from, — but  he  told  them  to  count  the  cost,  for  he  wished 
no  soldiers  in  his  camp,  who  were  not  prepared  to  do  and  suffer 
all  that  he  required.  When  the  rich  young  ruler  came  to  him, 
and,  with  so  much  humility  and  apparent  sincerity,  asked  what 
he  must  do  to  be  saved,  Jesus,  we  are  told,  loved  him.,  but  still  he 
set  before  him  the  same  unvarying  terms  of  discipleship.  Sell  all 
that  thou  hast.,  and  come  follow  me.  The  poor  ruler  went  away 
sorrowful,  for  he  had  great  possessions.  While  our  Lord  prom- 
ised great  rewards  to  his  followers,  a  hundred-fold,  even  in  this 
life,  and  in  the  world  to  come,  eternal  life,  still 

"  Deny  thyself,  and  take  thy  cross, 
Was  the  Redeemer's  great  command." 

The  ministers  of  Christ  must  follow  his  example.  While  wc 
urge  you  to  come  unto  him  ;  while  we  pray  you  to  be  reconciled 
unto  God  ;  while  we  set  the  hopes  of  life  before  you  ;  and  know- 
ing the  terrors  of  the  Lord,  persuade  you  to  flee  from  the  wrath 
to  come,  still  must  we  say,  like  our  Master,  If  any  man  ivill  come 
after  him,  let  him  deny  himself,  and  take  up  his  cross  daily,  and  follow 
23. 


130  CHRIST   CRUCIFIED. 

The  apostle  Paul  was  a  very  striking  example  of  this  minis- 
terial fliithfulness.  None  was  more  anxious  than  he  that  men 
should  be  saved.  His  heart's  desire  and  prayer  for  Israel  was,  that 
they  might  he  saved.  With  many  tears,  and  wonderful  labors,  he 
laid  himself  out  to  save  souls.  He  became  all  things  to  all  men,  if 
hy  any  means,  he  might  save  some.  But,  with  all  his  anxiety,  he 
never  compromised  the  truth.  He  kept  bach  nothing,  however  lit- 
tle some  might  like  what  he  preached.  Such,  too,  was  his  confi- 
dence in  the  gospel,  and  particularly  in  that  part  of  it  which 
speaks  of  a  crucified  Saviour,  that  he  never  hesitated  to  declare 
that,  the  main  subject  of  his  preaching,  and  the  sole  ground  of  his 
hopes.  In  Jerusalem,  where  our  Lord  was  crucified,  he  feared  not 
to  confound  the  Jews,  by  proving  him  to  have  been  the  very  Christ. 
In  the  streets  of  polished  Athens,  surrounded  by  every  monument 
of  the  genius  and  skill  of  that  far-fiimed  people,  he  boldly  told 
them  of  the  day  of  judgment,  and  how  God  had  given  assurance 
concernijig  it,  in  that  he  had  raised  Christ  from  the  dead,  Acts  xvii. 
Therefore  it  was,  that  he  declares,  as  in  the  text,  We  preach  Christ 
crucified.  By  this,  he  of  course  means  the  way  of  salvation, 
through  the  death  of  Jesus  Christ  upon  the  cross, — that  being  the 
reason,  and  the  sole  ground  of  our  salvation.  This  doctrine,  together 
with  those  inseparably  connected  with  it,  are,  as  he  intimates,  ex- 
ceedingly offensive  to  some,  while  to  others  they  are  equally  pre- 
cious. This  is  most  remarkable.  To  hear  their  different  accounts, 
you  would  not  suppose  they  spoke  of  the  same  thing.  Let  us  con- 
sider why  it  is  so  offensive  to  some,  and  why  so  precious  to  others. 

I.  It  is  offensive  to  many,  because, 

1.  The  Christian  religion  is  meanly  thought  of  by  the  great 
mass  of  mankind.  It  was  formerly  a  standing  reproach  against 
Christians,  that  they  worshipped  a  "  crucified  man ;"  as  Celsus, 
one  of  their  bitterest  opponents,  said,  "After  living  a  life  of 
degradation,  he  underwent  a  most  shameful  and  pitiful  death." 
This  was  equally  offensive  to  the  Jews,  and  to  the  Greeks  ;  and 
it  is  scarcely  less  so  now.  I  do  not  speak  of  a  mere  outward 
profession  of  Christianity.  In  the  country  of  which  the  most  of 
us  are  natives,  the  people  are  a  good  deal  like  the  Jews  of  old. 
Religion  is  rather  fashionable  than  otherwise.  It  is  expected 
that  a  man  should  attend  church.  Men  who  are  not  connected 
with  any  church,  will  read  and  admire  the  Bible.  Many  such 
would  be  greatly  offended  to  be  thought  not  religious.  They 
say,  "  I  believe  Jesus  Christ  is  the  Son  of  God, — that  he  died  to 


CHRIST   CRUCIFIED.  131 

save  sinners, — that  lie  rose  again  from  tlie  dead, — I  am  free  from 
external  vices, — I  attend  religious  ordinances.  What  lack  I  yet  ? 
Am  I  not  religious  ?"  No,  my  friends,  this  is  not  religion.  It 
is  good  as  far  as  it  goes,  but  it  is  not  enough.  The  devils  believe 
as  much  as  this, — and  Simon  Magus,  while  still  in  the  gall  of  bit- 
terness, and  the  bond  of  iniquity,  could  say  as  much  as  this,  and 
more.  This  kind  of  religion  is  fashionable  enough,  but  true  piety 
goes  much  farther,  and  is  not  so  popular  with  all,  or  even  with 
the  greater  part  of  men.  It  consists  in  a  steady  determination  to 
renounce  the  vanities  of  the  world, — to  imitate  Christ, — to  do  his 
will  at  all  sacrifices, — to  avoid  all  that  is  offensive  to  him, — to 
testify  to  the  world  his  salvation,  and  its  necessity, — and  to  perse- 
vere in  all  this,  however  the  world  may  laugh.  This  kind  of 
religion  is  not  so  popular,  nor  so  common,  and  many  who  are 
open  professors  of  religion,  and  some  even  who  hold  prominent 
stations  in  the  church,  would  scorn  to  acknowledge  such  a  faith. 
Yet  it  is  a  matter  of  imperative  necessity,  that  all  who  wish  to  be 
saved,  acknowledge  such  a  faith,  and  act  in  accordance  with  its 
precepts. 

2.  More  particularly.  The  religion  of  Christ  crucified  has 
some  disagreeable  doctrines,  such  as  the  natural  man  does  not 
and  cannot  receive.  Among  these  is  that  of  our  total  depravity. 
If  the  Bible,  and  particularly  the  New  Testament  teaches  any- 
thing clearly,  it  is,  that  in  us  there  is  no  good  thing, — that  we  are 
polluted  sinners  in  God's  sight, — by  nature  the  children  of  wrath, 
— out  of  favor — exposed,  and  that  deservedly,  to  death,  and  the 
pains  of  hell  forever.  There  is  nothing  in  us  acceptable  to  God, 
or  worthy  of  eternal  life.  Men  may  be  amiable, — men  may  be 
moral, — men  may  be  like  the  young  ruler  Jesus  loved, — but 
alas,  apply  the  infallible  touchstone  to  their  cases,  and  it  will 
be  found  that  all  have  gone  away  backward,  each  in  his  own  way. 
It  is  not  much  wonder  that  men  dislike  to  be  told  these  things. 
We  think  highly  of  ourselves,  and  love  to  think  so  ;  but  the  re- 
ligion of  Christ  brings  down  all  these  high  thoughts  that  exalt 
themselves  against  God.  The  doctrine  of  God's  absolute  sove- 
reignty, which  the  apostle  so  strongly  sets  forth,  Eom.  ix.  is  an- 
other that  is  very  unpalatable  to  most  persons.  Men  do  not  like 
to  be  told  that  God  has  the  same  power  over  them,  that  the  pot- 
ter has  over  the  clay,  who  makes  one  vessel  to  honor  and  another 
to  dishonor.  Oh  how  men  will  fight  against  this,  especially  as  it 
is  shown  in  the  doctrines  of  election,  of  the  duty  of  absolute  sub- 


132  CHRIST   CRUCIFIED, 

mission  to  God,  and  some  others  of  the  same  kind.  The  absolute 
insufficiency  of  our  own  righteousness  is  another  part  of  the 
teachings  of  the  Scripture,  which  finds  little  favor  among  men. 
A  passion  almost  as  strong  as  the  love  of  life  contends  against  it. 
It  mortifies  the  pride  of  the  heart.  We  would  do  anything,  rather 
than  own  our  sin,  and  accept  of  a  free  pardon,  because  we  cannot 
buy  the  favor  of  God.  If  we  could  only  deserve  life.  How  con- 
vinced sinners  stand  and  hesitate  here  !  What  must  I  do  to  be 
saved  ?  Wherewith  shall  I  come  before  God  f  But  the  answer  still 
is,  Believe  and  he  saved.  Acknowledge  yonr  guilt  and  helpless- 
ness, and  accept  of  mercy  as  a  pardoned  rebel,  for  there  is  no 
other  way.  Men  would  willingly  submit  to  any  labor  or  offer 
any  price,  even  to  the  fruit  of  their  body,  for  the  sin  of  their  soul, 
■^but  to  be  saved  in  a  way  that  exalts  God,  and  humbles  all  the 
pride  of  man  !  to  come  before  him  with  ropes  around  the  neck  ! 
to  kneel  and  say  with  the  publican,  God  he  merciful  to  me  a  sinner  ! 
Even  those  whose  hearts  are  changed  by  grace  often  find  this  a 
hard  saying.  But  by  the  cross  of  Christ  all  boasting  on  our  part 
is  excluded. 

3.  The  religion  of  the  cross  of  Christ  requires^^the  performance 
of  many  duties  exceedingly  irksome  and  painful  to  the  natural 
desires.  It  requires  those  who  embrace  it  to  mortify  every  un- 
holy passion,  and  to  forsake  every  vice.  It  requires  a  reforma- 
tion not  merely  of  the  outward  conduct,  but  of  the  heart.  It  ex- 
tends its  requisitions  to  your  most  secret  thoughts,  and  requires 
you  to  be  as  free  from  sin,  when  no  eye  but  the  eye  of  God  is 
upon  you,  as  though  your  every  thought  were  exposed  to  the 
gaze  of  assembled  thousands.  This  is  hard  work.  Sin  has  struck 
its  roots  deep  into  the  heart,  and  it  is  hard  to  tear  them  away. 
You  may  lop  some  of  its  too  luxuriant  branches, — you  may  even 
fell  the  trunk, — but  the  living  root  remains, — and  it  is  not  till 
this  is  dug  up  and  cast  out,  that  you  will  have  accomplished  all 
that  the  Gospel  demands.  IIow  extensive  is  this  requirement ! 
It  requires  you  to  lay  aside  all  anger,  and  guard  carefully  lest  the 
sudden  bursts  of  passion  overcome  you  at  an  unexpected  moment. 
It  requires  you  to  avoid  all  profane  language,  and  never  to  speak 
the  name  of  God  except  with  reverence.  To  some  men  a  harder 
command  could  hardly  be  conceived,  for  though  there  is  no  vice 
that  has  so  little  excuse,  yet  almost  none  is  so  hard  to  forsake,  as 
that  of  profane  swearing.  People  do  not  like  to  be  told  of  their 
fault  in  this  respect,  and  are  apt  to  complain  if  a  minister  plainly 


CHRIST   CRUCIFIED.  133 

informs  tliem  of  the  wrath  of  God  denounced  against  all  who  take 
his  name  in  vain.  All  unchaste  thoughts,  words,  and  actions, 
must  be  avoided.  Which  of  us  would  dare  to  expose  all  our 
thoughts  even  to  our  most  intimate  associates  ?  The  Sabbath 
must  be  kept  holy,  even  amidst  all  the  temptations  to  break  it. 
You  are  exposed  to  peculiar  temptations  at  sea,  for  here,  work 
must  often  be  done  that  could  be  avoided  on  land.  Hence  it  is 
natural  that  you  should  lose  some  of  that  reverence  for  it  with 
which  you  were  once,  perhaps,  accustomed  to  regard  it.  These, 
and  many  other  faults,  that  must  be  avoided,  are  hard  to  be  ab- 
stained from.  Your  very  thoughts  are  full  of  sin,  which  must  be 
mortified, — but  this  is  not  an  easy  work.  It  is  very  easy  to  fall 
into  sin, — yes,  even  for  those  who  are  pressing  upward,  to  fall 
back  again.  The  best  of  men  are  like  brands  plucked  from  the 
burning,  which  easily  take  fire.  If  a  single  spark  fall  upon  them ; 
but  notwithstanding  these  difficulties,  the  command  still  is.  Hate 
sin,  pray  against  it,  repent  of  it,  watch,  lest  you  be  overtaken, — 
humble  yourselves  before  God  on  account  of  it.  Crucify  the 
flesh,  with  its  affections  and  lusts.  Crucifixion  is  neither  an  easy 
nor  a  speedy  death.  This  kind,  as  our  Saviour  said,  goeth  not 
out  but  by  prayer  and  fasting.  Now  all  such  preaching  is  an  of- 
fence and  a  stumbling-block  to  men. 

Yet  not  merely  must  sin  be  forsaken — not  merely  must  we 
die  unto  sin — we  must  also  live  unto  righteousness.  The  gospel 
commands  the  performance  of  every  outward  virtue,  and  Chris- 
tians are  expressly  said  to  be  created  anew  unto  good  works,  luldch 
God  hath  before  ordained  that  we  shoidd  walk  in  them.  But  not 
merely  outward  virtues  are  required.  It  is  wonderful  how  prone 
men  are  to  think  that  these  are  all.  What  would  any  of  you 
give  for  the  friendship  and  affection  of  another,  which  you  knew 
was  merely  outward,  and  did  not  proceed  from  the  heart  ?  Ho- 
liness of  heart  is  the  great  thing.  The  Scribes  and  Pharisees 
were  outwardly  righteous ;  nay,  they  were  strict  in  observing  all 
the  law,  but  Christ  Jesus  solemnly  declared.  Except  your  righteous- 
ness shall  exceed  the  righteousness  of  the  Scribes  and  Pharisees^  ye  shall 
in  no  case  enter  into  the  kingdom  of  God.  These  outward  observ- 
ances are  very  well,  in  their  place ;  but  there  are  closet  duties, 
and  heart  duties,  harder  still,  and  yet  more  important.  Keep  the 
heart  with  all  diligence.  Imitate  the  example,  the  sinless  pattern 
of  Christ.  Love  all  mankind,  aye,  even  your  bitterest  enemies, 
and  do  them  good  as  they  have  need  and  you  have  opportunity. 


134  CHRIST   CRUCIFIED, 

Deny  yourselves  even  in  things  lawful,  for  the  sake  of  others. 
Visit  the  poor,  and  keep  yourselves  unspotted  from  the  world. 
It  may  also  be  necessary  for  you,  if  you  embrace  the  religion  of 
Christ  and  him  crucified,  to  forsake  father  and  mother,  and  wife, 
and  friends,  and  home,  that  you  may  honor  him.  This  is  a  requi- 
sition that  many  have  thought  too  hard  to  bear,  but  it  is  included 
in  the  terms  of  discipleship. 

And  while  doing  and  suffering  all  this,  you  must  expect 
scorn,  reproach,  and  contempt,  from  the  world.  You  will  be 
laughed  at  by  some  for  your  religion.  You  will  be  called 
moping  and  melancholy  souls.  You  will  be  reviled  by  some,  and 
tempted  by  others,  who  may  wish  to  draw  you  off  from  such  a 
course.  Bodily  persecution  is  hardly  to  be  expected  at  present, 
but  it  may  come,  and  must  be  endured  if  it  does,  for  Christ 
requires  the  whole  heart  and  the  whole  service  at  all  times, — and 
he  has  assured  us,  that  in  the  ivorld  ive  shall  have  tribulation. 

Such  are  some  of  the  unpleasant  things  in  the  religion  we 
preach.  Such  are  the  terms  we  offer,  and  to  multitudes  they 
seem  hard  and  intolerable.  They  were  a  stumbling-block  to  the 
Jews.  They  looked  for  a  glorious  earthly  prince  and  kingdom. 
They  desired  honors,  riches,  ease,  and  pleasure.  Behold  what  a 
contrast !  They  looked  for  a  constant  succession  of  miracles  and 
splendor, — and  for  a  Messiah  who  should  reign  with  worldly 
grandeur  and  renown ;  and  behold  the  author  of  this  religion, 
living  with  the  poor,  a  houseless  homeless  man,  despised,  re- 
proached, reviled,  persecuted,  and  at  last  slain  in  weakness, — 
crucified  with  ignominy,' — and  a  similar  lot  awaiting  all  his  fol- 
lowers.    It  was  a  stumbling-block  to  them. 

It  was  foolishness  to  the  Greeks.  Accustomed  to  displays  of 
learning  and  eloquence, — fond  of  fine  reasonings  and  airy  specu- 
lations,— delighting  in  cunning  subtleties  and  high-wrought  sub- 
limities,— how  could  they  bring  down  all  their  high  thoughts  and 
renounce  all  their  boasted  wisdom,  in  which  they  had  so  long 
trusted,  and  become  like  little  children  who  need  to  be  instructed 
in  the  first  principles  of  truth  and  duty?  How  could  their  proud 
philosophers  give  up  their  own  systems  of  religion  and  trust  to 
the  humbling  and  despised  way  of  God's  devising?  They  could 
not  do  it.  It  was  foolishness  to  them,  and  when  they  heard  of  it, 
some  moclced^  others  said  v:e  will  hear  thee  again  of  this  matter,  while 
only  a  few  believed. 

It  is  precisely  so  now.     Christianity  in  our  days  meets  the 


CHRIST   CRUCIFIED.  135 

same  reception  and  rejection.  Men  would  gladly  be  saved  if  it 
could  be  done  in  their  own  way.  Some,  like  the  Jews  of  old, 
look  for  various  worldly  honors, — they  seek  for  ease  and  authority 
and  the  favor  of  men.  Like  By-Ends,  in  the  Pilgrim's  Progress, 
they  are  very  willing  to  walk  with  religion,  in  his  silver-slipper?, 
Avhen  the  sun  shines  and  the  people  praise  him,  but  i]^ej  are  not 
so  willing  to  walk  with  him,  in  rags  and  disfavor.  Others,  like 
the  Greeks,  of  a  more  literary  turn,  find  abundant  reason  for  dis- 
content in  the  humbling  nature  of  the  doctrines  taught.  They 
seek  for  intellectual  gratifications.  They  have  great  ideas  of  the 
nobleness  of  the  human  mind.  They  are  disgusted  to  find  that 
all  their  wisdom  is  of  no  avail,  and  that  they  must  become  as 
little  children,  feeling  and  confessing  their  ignorance.  How  it 
humbles  the  pride  of  human  wisdom  to  find  that  even  the  fool 
may  be  saved,  while  some  of  the  wisest  of  men  perish  in  the 
fancied  conceit  of  their  own  wisdom.  To  all  such,  and  it  is  a 
melancholy  fact,  that  even  in  Christian  lands  they  form  a  large 
majority,  the  preaching  of  Christ  crucified  is  an  offence.  To  some 
it  is  a  stumbling-block — to  others  it  is  foolishness — and  both 
alike,  despise  and  reject  this  plan  of  salvation.  They  see  no 
beauty  in  it,  they  feel  no  desires  to  enjoy  it,  they  are  blind  and 
cannot  see, — for  the  natural  man  receiveth  not  the  things  of  the 
Spirit  of  God,  neither  can  he  know  them,  for  they  are  spiritually 
discerned. 

II.  But  all  are  not  thus  blind.  There  are  many  who  look  upon 
the  doctrine  of  the  cross  in  a  very  different  light.  AVhile  they 
see  and  feel  all  these  difficulties  already  spoken  of,  they  also  see 
in  this  despised  cross,  beauties  and  treasures  which  the  world  sees 
not.  The  reason  is,  that  their  eyes  are  opened  to  discern  spiritual 
things.  You  may  imagine  an  ointment  which  being  applied  to 
the  eye  will  enable  one  to  see  all  the  treasures  hidden  in  the 
bowels  of  the  earth  and  the  caverns  of  the  sea ;  but  those  who  are 
called  of  God  have  their  eyes  anointed  with  an  eye-salve  that  has 
more  than  imaginary  power.  That  only  showed  illusions  to  the 
eye,  but  this  discloses  realities  richer  far  than  the  heart  of  man 
ever  conceived  of  This  spiritual  ointment  consists  in  the  gift  of 
faith,  which  is  bestowed  upon  all  who  truly  desire  it.  To  all  who 
possess  it,  Christ  Jesus,  even  as  crucified,  no  longer  appears  as  a 
stumbling-block,  and  foolishness.  On  the  contrary  they  see  in 
him  and  his  religion  the  power  and  the  wisdom  of  God.  What- 
ever controversy  there  be  among  true  Christians,  on  other  points, 


136  CHRIST  CllUCIFIED, 

they  all  agree  in  this,  to  exalt  Christ  to  the  highest  throne,  and 
worship  him  with  the  lowliest  reverence.  To  them  he  displays 
the  power  and  wisdom  of  God,  and  they  see  more  excellency  and 
majesty  in  him,  than  in  all  the  splendors  of  this  world;  a  bright- 
ness above  the  sun's  noon-day  beams,  and  far  transcending  the 
glories  of  the  starry  heavens. 

The  Jews  sought  for  signs,  and  displays  of  power  and  majesty. 
To  say  nothing  of  all  the  miracles  wrought  by  Christ  during  his 
life-time,  what  power  could  be  greater  than  that  displayed  in 
raising  him  from  the  dead,  when  the  wickedness  of  man,  and  the 
malice  of  Satan  had  conspired  to  keep  him  there?  What  a  power 
is  this,  which  vanquishes  all  the  hosts  of  hell,  and  rescues  Satan's 
captives  from  his  very  jaws!  Which  meets  and  bears  the  anger 
of  a  justly  incensed  God, — paj^s  a  full  ransom  for  the  souls  of 
men, — and  says  to  the  trembling  and  condemned  prisoners,  Go 
forth,  for  no  power  in  heaven  or  beneath  it  shall  ever  harm  you! 
What  a  power  is  this  which  enables  sinful  men  to  maintain  a  long 
and  successful  warfare  against  the  wickedness  of  their  own 
hearts,  and  the  temptations  of  Satan,  and  to  come  oft'  conquerors 
and  more  than  conquerors  through  him  that  hath  loved  them ! 
Surely  never  was  there  such  an  array  of  formidable  obstacles  as 
opposed  the  salvation  of  man.  There  was  the  Justice  of  God 
with  his  flaming  sword  and  righteous  demands;  there  was  Satan 
and  all  his  hosts,  a  strong  man  armed,  and  Legion  at  his  back ; 
there  was  the  world  and  its  thousand  charms ;  there  was  the  des- 
perate wickedness  of  the  human  heart,  which  none  but  God  fully 
knows.  Yet  against  all  these  did  the  Son  of  God  go  forth  alone. 
Long  and  fearful  was  the  conflict.  It  cost  him  tears  and  groans, 
and  life  itself — but  he  overcame  all  obstacles  and  gained  the  vic- 
tory. He  secured  our  salvation,  Uotting  out  the  handwriting  of 
ordinances^  that  luas  contrary  to  us,  and  took  it  out  of  the  way,  nailing 
it  unto  his  cross,  Col.  ii.  14.  We  wish  for  no  stronger  displays  of 
power  than  arc  here  afforded. 

The  Greeks  sought  after  wisdom,  and  because  the  cross  hum- 
bled the  pride  of  human  wisdom,  they  hastily  rejected  it.  Yet 
in  the  cross  alone  is  true  wisdom  to  be  found.  For  many  centuries 
together  the  wisest  of  the  ancient  sages  had  been  seeking  after 
the  chief  road,— but  with  all  their  searches  never  found  it.  The 
cross  of  Christ  revealed  it,  and  the  way  of  obtaining  it. — The 
Christian  religion,  of  tvhich  the  cross  is  the  centre,  finds  man  in  a 
state  of  ignorance,  helplessness  and  danger,  and  it  offers  a  remedy 


CHRIST   CRUCIFIED.  137 

precisely  suited  to  His  case.  It  finds  us  ignorant  of  the  character 
of  God,  and  it  sets  before  us  his  true  nature,  as  a  God  just,  and 
yet  mercifal ;  a  God  who  will  by  no  means  clear  the  guilty,  and 
who  yet  is  willing  to  send  his  own  Son  to  die  for  them.  It  finds 
us  condemned  sinners,  and  unable  to  devise  a  way  of  obtaining 
the  favor  of  God.  What  nation  is  there,  that  has  of  itself  found 
out  how  God  might  be  just  and  yet  justify  the  ungodly?  It 
comes  and  tells  us  that  the  justice  of  God  is  satisfied,  and  the 
ransom  is  fully  paid.  It  gives  us  full  assurance  that  his  justice 
will  not  destroy  us,  but  that  he  will  be  gracious  notwithstanding 
our  man}^  sins.  What  matter  if  the  remedy  thus  found  contains 
some  things  unpleasant  to  our  natural  desires  ?  How  could  it  be 
otherwise  ?  A  sick  man  does  not  refuse  healing  medicines  because 
the  taste  is  bitter ;  and  shall  we  refuse  to  be  saved  in  the  only 
way  that  salvation  is  procurable,  because  in  some  things  it  contra- 
dicts the  desires  of  our  hearts,  and  is  unpleasant  to  the  corruptions 
that  still  abide  with  us  ?  No.  We  do  not  want  that  which  will 
merely  tickle  our  ears,  and  please  our  fancy — we  want  that  which 
shall  save  the  perishing  soul.  The  cross  of  Christ  alone,  can  effect 
this,  for  there  is  none  other  name  given  under  heaven  among  men 
lohereby  we  must  he  saved,  hut  the  name  of  Jesus  Christ. 

We  want  a  motive  to  urge  us  on  in  the  performance  of  diflS.- 
cult  duties.  We  have  it  in  the  cross  of  Christ.  In  times  of 
difficulty  and  of  trial,  we  want  a  shelter.  Where  shall  we  find  it 
but  in  the  cross  ?  The  serpent-bitten  Israelites  could  find  no  re- 
lief except  by  gazing  at  the  brazen  serpent  on  a  pole ;  and  we 
can  obtain  no  help,  except  by  looking  unto  him  who  was  lifted 
up,  that  he  might  draw  all  men  unto  him.  Notwithstanding  the 
offence  of  the  cross  therefore,  we  still  glory  in  it,  and  embrace  it 
most  gladly.  God  forhid  that  I  should  glory  save  in  the  cross  of  our 
Lord  Jesus  Christ.  This  it  is  that  satisfies  all  our  wants.  Wis- 
dom, and  goodness,  and  love,  and  mercy,  shine  conspicuous  here. 

Oh  the  sweet  wonders  of  that  cross 

Where  Jesus  loved  and  died  ; 
Her  noblest  life  my  spirit  draws 

From  his  dear  wounds  and  bleeding  side. 

Macao,  January  21,  1844. 


SEEM  ON    XVI. 

HUMAN    NATURE    CORRUPT    AND    SINFUL. 
That  which  is  born  of  the  flesh,  Is  flesh. — John  iii.  6. 

It  was  the  remark  of  a  profound  thinker,  "  Nothing  in  nature 
is  more  unknown  to  man  than  himself."  He  searches  everything, 
but  passes  by  himself.  It  is  said  of  the  eye,  that  it  sees  every- 
thing but  itself,  and  the  same  might  be  said  of  man  himself. 

Yet  all  men  confess  the  importance,  and  admit  the  benefits 
of  self-knowledge.  The  very  heathen  said,  that  the  maxim 
"Know  thyself,"  contained  such  a  weight  of  meaning,  that  it 
must  have  descended  from  heaven.  Why,  then,  this  acknowl- 
edged ignorance  of  what  all  admit  to  be  important  and  beneficial  ? 
It  probably  arises  from  the  fact  that  self-knowledge  is  difficult  to 
obtain,  and  is  frequently  painful  when  obtained.  We  love  to 
think  highly  of  ourselves,  but  this  we  cannot  do,  if  we  truly 
know  our  own  character.  It  is  only  the  fool  who  trumpets  his 
own  praise  abroad.  Yet  difficult  as  this  knowledge  is  to  obtain, 
and  painful  as  it  is  when  acquired,  it  is  so  valuable  both  for  this 
life,  and  the  life  to  come,  that  no  pains  should  be  spared  to  ob- 
tain it ;  and  it  should  be  a  motive  to  our  exertions  that  we  have 
such  excellent  helps  to  enable  us  to  do  so.  We  have  the  expe- 
rience of  those  who  have  gone  before  us,  and  especially,  we  have 
the  lloly  Scriptures,  that  infallible  mirror  in  which  our  true 
ch'aracter  is  so  faithfully  reflected.  Above  all,  let  us  study  the 
words  of  Jesus  Christ.  Of  him  it  is  said,  that  he  knew  what  was  in 
ma7i,  John  ii.  25,  and  therefore  could  not  be  deceived  in  the 
judgments  he  formed.  And  as  he  came  from  heaven  with  a 
heart  overflowing  with  love  to  man,  and  seeking  our  best  good,  it 
must  be  supposed  that  he  would  say  nothing  without  the  fullest 
conviction  of  its  truth,  and  suitableness  to  our  wants.  You  may 
hesitate  to  believe  the  declarations  of  men,  for  they  may  be  inca- 


HUMAN  NATURE   CORRUPT   AND   SINFUL.  139 

pable  of  judging  correctly,  or  prejudice,  or  ill  will  may  lead  tliem 
to  pervert  the  truth.  But  none  will  say  that  our  blessed  Saviour 
could  be  guilty  of  either  of  these.  What  then  is  his  opinion  of 
the  nature  of  man  ?  You  have  it  in  the  words  of  the  text,  That 
which  is  horn  of  the  flesh,  is  flesh.  He  is  describing  to  an  anxious 
inquirer  the  character  of  man,  and  the  way  of  life,  and  in  so 
doing,  he  advances  this  proposition,  which  all  admit,  that  like  be- 
gets like.  As  is  the  nature  of  the  parent,  such  is  the  nature  of 
the  child.  "What  then  does  he  mean  by  the  word  flesh?  This 
question  is  easily  answered.  In  the  immediate  context,  he  con- 
trasts the  flesh  with  the  Spirit.  The  Spirit  is  the  Holy  Ghost, 
the  author  of  holiness,  the  flesh,  therefore,  must  be  that  corrupt 
nature  from  which  sin  proceeds.  The  apostle  Paul  confirms  this 
view,  in  Gal.  v.  19-22,  when  he  says,  Noiu  the  works  of  the  flesh 
are  manifest,  which  are  these :  adultery,  fornication,  uncleanness,  las- 
civiousness,  idolatry,  witchcraft,  hatred,  variance,  emidations,  wrath, 
strife,  seditions,  heresies,  envyings,  murders,  drunkenness,  revellings, 
and  such  like.  The  words  of  Christ  to  Nicodemus  therefore,  con- 
tain a  general  declaration  that  human  nature  is  corrupt  and  sinful. 
This  declaration  may  be  amplified  in  the  three  following  propo- 
sitions : — 

I.  All  men  are  sinners. 

II.  All  men  are  sinners  by  nature. 

III.  All  men  are  totally  depraved. 

I.  All  mankind  are  sinners.  This  is  a  truth  so  plain,  that  few 
are  so  hardy  as  to  deny  it.  Who  has  ever,  in  any  age  or  in  any 
land,  seen  a  perfect  man  ?  Who  does  not  laugh  at  the  preten- 
sions of  those  who  call  themselves  perfectionists,  and  profess  to 
have  attained  a  state  of  perfect  purity  ?  You  have  heard  of  the 
ancient  philosopher,  who  lighted  his  lamp,  and  scrutinized  the 
countenances  of  all  he  met,  and  when  he  was  asked  why  he  did 
so,  replied,  "I  am  seeking  for  an  honest  man."  He  sought,  but 
he  returned  to  his  house,  without  accomplishing  the  object  of  his 
search. 

What  saith  the  Scriptures?  David  says,  The  Lord  looked  down 
from  heaven  u^pon  the  children  of  men,  to  see  if  there  ivere  any  thai  did 
understand  and  seek  God.  They  are  all  gone  aside,  they  are  all  together 
hecorae  filthy  ;  there  is  none  that  doeth  good,  no,  not  one,  Ps.  xiv.  2,  3. 
The  apostle  Paul  had  occasion  once  to  examine  the  character  of 
the  whole  human  race,  and  what  was  his  conclusion  ?  Were 
there  any  free  from  sin?     Were  there  any  who  could  say,  "  Stand 


14:0  HUMAN   NATURE   COKRUPT  AND   SINFUL. 

bj,  for  I  am  holier  than  thou?"  iVo,  in  no  ivise;for  we  have  before 
proved  both  Jews  and  Gentiles,  that  they  are  all  under  sin  ;  and  again, 
yet  more  emphatically,  There  is  no  difference,  for  all  have  sinned, 
and  come  short  of  the  glorij  of  God,  Eom.  iii.  9,  23. 

But  why  multiply  quotations,  when  the  truth  of  what  is  said 
is  admitted  by  all  ?  A  sinner  myself,  I  am  addressing  an  audi- 
ence, each  one  of  whom  admits  that  he  also  is  a  sinner,  in  God's 
sight,  and  his  own.  Solemn  confession !  How  must  that  God 
who  is  of  purer  eyes  than  to  behold  evil,  look  upon  us  ?  With  what 
ft-elings  must  the  sinless  angels  of  heaven  look  upon  us  ?  AVith 
what  feelings  should  we  view  ourselves,  who  have  received  at 
the  Lord's  hand  nothing  but  good,  and  yet  have  requited  his 
goodness  by  sinning  against  him  ? 

II.  But  the  words  of  Christ  mean  something  more  than  that 
we  are  simply  sinners.  We  needed  no  revelation  to  teach  what 
universal  experience  has  made  so  plain.  Thai  which  is  born  of  the 
flesh,  is  flesh.  AVhen  is  it  flesh  ?  Is  there  ever  a  time,  when  it 
can  be  said  of  that  which  is  born  of  the  flesh,  it  is  not  flesli? 
Surely  not.  Therefore,  Christ  teaches  that,  from  the  first  moment 
of  man's  existence,  he  is  a  sinful  being ;  nor  is  there  ever  a  time, 
from  the  moment  that  he  comes  naked  into  the  world,  till  he 
leaves  it  in  equal  nakedness,  that  he  is  not  a  sinful  being.  Very 
explicit  is  the  testimony  of  Scripture  on  this  point.  God  said  to 
Noah,  The  imagination  of  mart  s  heart  is  evil  from  his  youth.  Gen. 
viii.  21.  And  is  it  not  so  ?  We  hear  much  of  the  innocence  of 
childhood,  but  who  does  not  know,  that,  long  before  children 
learn  to  speak,  they  exhibit  evil  dispositions,  and  unkind  tempers  ? 
Is  not  foolishness  bound  up  in  the  heart  of  a  child  ?  Hear  David's 
heartfelt  confession.  He  had  sinned  a  great  sin,  and  when  his  eyes 
were  opened,  his  heart  melted  with  sorrow,  and  he  looked  over  all 
his  past  life.  Did  he  find  any  time  when  he  could  say,  "  Though 
I  have  now  sinned  so  grievously,  yet  once  I  was  not  a  sinner?" 
Far  from  it.  Behold,  I  was  shajxn  in  iniquity,  and  in  sin  did  my 
mother  conceive  one,  Ps.  li.  5.  The  apostle  Paul  says,  By  nature  ive 
are  the  children  ofivrath,  Eph.  ii.  3.  By  nature,  is  by  birth ;  it  is 
our  natural  condition ;  we  come  into  the  world  exposed  to  the 
wrath  of  God.  But  how  so,  if  our  natures  at  birth  are  free  from 
sin?  The  wrath  of  God  is  revealed  from  heaven  against  all 
ungodliness ;  but  the  soul  that  is  free  from  sin,  is  not  obnoxious 
to  wrath.  Therefore,  from  the  apostle's  words  we  lawfully  infer, 
that  as  by  nature  we  are  subject  to  God's  wrath,  by  nature  we  are 


HUMAN  NATURE   CORRUPT   AND   SINFUL.  141 

sinful,  and  deserve  Lis  wrath.  IIow  can  it  be  otherwise?  Being 
sinners  ourselves,  how  can  our  children  be  holy  ?  Who  can  bring 
a  clean  thing  out  of  an  unclean  ?  not  one,  Job  xiv.  4.  When  Adam 
fell,  he  lost  the  image  of  God,  in  which  he  was  created,  and  begat 
a  son  in  his  own  image  and  likeness.  That  image  and  likeness 
was  full  of  sin,  and  after  the  same  image,  all  his  posterity  are 
born.  Is  not  death  the  wages  of  sin  ?  Did  ever  any  sinless  being 
die,  except  the  Lord  Jesus  Christ,  who  died  for  the  sins  of  others? 
But,  alas !  how  many  infants  are  laid  in  the  tomb !  Like  the 
spring  flower,  they  fade  away. 

This  is  a  very  painful  thought.  Mother,  delighting  in  your 
child's  playfulness,  can  you  bear  to  think  that  sin  lies  beneath  it 
all  ?  Can  you  bear  the  thought,  that,  as  it  grows  up,  it  will 
exhibit  unholy  passions,  and  be  like  all  that  have  gone  before  it, 
a  sinner  against  God  ?  But,  painful  as  the  thought  may  be,  it  is 
not  less  true.  Even  now,  are  you  not  startled  by  seeing  the  bud- 
dings of  evil  in  their  infant  actions  ?  Whence  these  evil  disposi- 
tions, that  so  soon  show  themselves,  and  so  long  resist  the  efforts 
to  correct  them  ?  They  do  not  come  from  examj^le,  for  with  the 
best  of  examples  you  see  them.  They  do  not  come  from  precept, 
for  they  are  shown  long  before  precepts  are  understood.  The 
only  explanation  is  found  in  the  melancholy  words  of  our  text, 
That  which  is  born  ofthefiesh,  is  Jlesh. 

III.  Melancholy  as  are  these  truths,  that  all  men  are  sinners, 
and  sinners  from  their  birth,  they  do  not  exhaust  the  meaning  of 
the  words  of  Christ.  That  which  is  born  of  the  flesh,  is  flesh.  Good 
cannot  come  from  evil,  nor  can  the  sinful  flesh  give  birth  to  that 
which  is  spiritual  and  holy.  This  declaration  of  our  Saviour 
therefore  asserts  that  all  men  are  totally  depraved,  and  possess  no 
one  trait  that  can  secure  God's  favor,  and  avert  his  wrath.  I  am 
aware  that  many  will  deny  this,  and  say  that  Christ's  words  are 
not  susceptible  of  such  a  meaning.  Let  us  sincerely  hear  what  is 
to  be  said  on  either  side. 

1.  Before  the  flood,  God  saw  that  the  loichedness  of  man  ivas  great 
upon  the  earth,  and  that  every  imagination  of  the  thoughts  of  his  heart, 
teas  only  evil  continually.  Gen.  vi.  5.  This  is  the  character  of  the 
race,  and  the  only  exception  was  Noah,  whose  heart  had  been 
changed  by  divine  grace.  Solomon,  the  wisest  of  men,  speaking 
by  inspiration  of  God,  said.  The  heart  of  the  sons  of  men  is  full 
of  evil,  and  madness  is  in  their  heart  while  they  live,  Ecc.  ix.  3. 
Here,  also,  there  is  no  exception.      Still  stronger  are  the  oft- 


142  HUMAN   NATUKE   CORRUPT  AND   SINFUL. 

quoted  words  of  Jeremiah,  the  prophet.  The  heart  is  deceitful 
above  all  things,  and  desperately  ivicked.  Who  can  knoiu  iif  Jer. 
xvii.  9.  Yet  more  pointed  are  the  words  of  Paul,  who  tells  us, 
that  all  men  are  dead  in  trespasses  and  in  sins,  Eph.  ii.  1-3. 
Dead  !  Then  there  is  no  life,  there  is  no  holiness ;  all  is  sin,  and 
only  sin.  As  if  to  preclude  all  possible  doubt  as  to  the  mind  of 
the  Spirit  of  God  on  this  point,  this  same  apostle,  a  man  than 
whom  no  holier  ever  lived,  tells  us  from  his  own  deep  experi- 
ence, /  know  that  in  me,  that  is,  in  my  flesh,  dwelleth  no  good  thing, 
Eom.  vii.  18. 

No  forms  of  expression  could  be  devised  to  declare  more 
clearly  than  these  do,  that  in  the  eye  of  God  we  are  all  sinners  ; 
sinners  from  the  womb,  and  totally  sinful.  I  know  it  is  objected 
that  many  persons,  who  make  no  pretensions  to  piety,  possess 
very  amiable  qualities.  Are  these  qualities  sinful?  By  no 
means.  Yet  neither  are  they  holy.  It  is  a  matter  of  great  re- 
joicing that  these  amiable  qualities  do  exist,  and  we  may  justly 
take  pleasure  in  those  who  possess  them.  A  rich  young  man 
came  once  to  Christ  for  instructions,  and  displayed  so  much  humil- 
ity and  amiableness,  that  Jesus  loved  him,  Mark  x.  21.  Yet  it 
was  concerning  him,  that  Jesus  said.  It  is  easier  for  a  camel  to  go 
through  the  eye  of  a  needle  than  for  a  rich  man  to  enter  into  the  king- 
dom of  Ood.  These  amiable  qualities  that  we  possess  are  merely 
natural  qualities,  without  which  society  and  man  could  not  exist ; 
but  they  have  no  moral  excellence  in  them.  We  should  be  mon- 
sters without  them,  and  with  them  are  only  men.  You  talk  of 
the  beauty  of  maternal  affection,  and  the  devotion  of  a  mother  to 
her  child.  The  same  is  seen  in  the  beasts  of  prey.  You  talk  of 
the  noble  disposition  of  one,  and  the  gratitude  of  another,  and  the 
filial  affection  of  a  third — but  are  not  all  these  qualities  seen  in 
the  brute  creation?  It  is  true  they  are  seen  in  greater  perfection, 
and  fuller  development  in  man,  but  only  because  his  nature  is 
more  exalted.  And  how  often  is  it  seen  that  these  and  all  other 
excellent  qualities  are  found  existing,  not  only  with  forgetfulness 
of  God,  but  with  also  absolute  hatred  of  him  ?  AVhat  is  more  lovely 
than  friendship,  or  productive  of  purer  happiness?  But,  alas, 
llcrod  and  Pilate  became  friends  on  the  day  that  Christ  was  con- 
demned to  the  cross ;  and  Voltaire,  and  Diderot,  and  others  were 
united  in  friendship,  that  they  might  crush  the  wretch,  as  they 
blasphemously  called  our  Lord.  The  Gipsy  mother  sedulously 
preserves  her  daughter's  chastity,  but  in  the  same  breath  sends 


HUMAN   NATURE   CORRUPT   AND   SINFUL.  143 

her  forth  to  steal,  while  herself  will  pander  for  the  vilest  vices  of 
those  she  hates. 

These  natural  qualities  that  many  possess  are  amiable  indeed, 
but  they  should  not  influence  us  to  think  otherwise  than  the 
Bible  teaches. 

Very  painful  are  the  truths  I  have  declared.  But  they  arc 
plainly  taught  in  the  Scriptures,  and  too  sadly  confirmed  by  all 
human  experience ;  nor  is  it  any  want  of  charity  to  think,  as 
Christ  thought  on  such  points.  It  is  the  best  of  men,  who  are 
most  deeply  convinced  of  their  truth,  and  if  all  men  were  honest 
all  would  feel  them.  Oh  that  men  would  but  honestly  consider 
this  matter,  as  they  will  one  day  do.  Separate  yourselves  awhile 
from  the  world.  Commune  with  your  own  hearts  and  with 
God,  and  ask  yourselves  how  he  regards  you.  Take  his  law, 
and  ponder  deeply  its  length  and  its  breadth.  Bring  your  own 
hearts  and  past  lives  to  the  test  of  that  word  which  is  quick 
and  powerful,  sharper  than  any  two-edged  sword,  and  piercing 
even  to  the  dividing  of  soul  and  spirit.  Ask  yourselves,  and  re- 
member when  you  answer,  that  you  answer  for  eternity.  AYhich 
of  God's  laws  have  I  ever  perfectly  obeyed  ?  He  has  said.  Thou 
shalt  have  no  other  Gods  before  one.  Has  he  then  reigned  supreme 
in  your  hearts?  Has  the  desire  to  please  him  been  so  constant, 
and  so  strong,  that  it  has  never  given  way  to  the  fear  of  man,  or 
the  love  of  a  creature  ?  And  that  even  self-love  has  yielded  to  the 
fear  of  God  ?  Whoever  else  can  answer  these  questions  satisfac- 
torily, I  cannot.  In  what  action  of  your  whole  lives,  have  you 
served  God,  without  any  intermixture  of  sin  ?  You  have  come  to 
the  house  of  God  You  have  read  his  word,  perhaps  in  secret 
prayer  you  have  called  on  his  name ;  in  doing  all  this,  did  you 
find  no  wandering  thought  intrude  ?  Did  no  selfish  purpose  min- 
gle with  your  wishes?  Did  no  irreverent  or  w^orldly  imagination 
pollute  the  prayer  you  offered  ?  Have  you  studied  the  law  of 
God  in  its  strictness  and  purity,  reaching  as  it  does  not  merely 
to  your  outward  actions,  but  to  your  inward  thoughts — to  the  idle 
words  of  your  mouths,  and  the  affections  of  the  soul;  and  can 
you  say,  In  all  this  I  have  not  sinned  ?  Alas  you  cannot  say 
this,  for  in  the  words  of  the  apostle.  What  things  so  ever  tlie  law 
saith,  it  saith  to  them  that  are  under  the  law:  that  every  mouth  may  he 
stopped,  and  all  the  world  may  become  guilty  hef ore  God,  Eom.  iii.  19. 
Are  these  things  so  ?  Judge  ye,  of  what  has  been  said.  I  have 
sought  to  speak  according  to  that  word  by  which  Ave  must  all  be 


144  HUMAN  NATURE   CORRUPT   -\ND  SINFUL, 

judged  at  last.  It  is  not  pleasant  to  speak  thus,  but  it  is  better  to 
hear  even  humbling  doctrines  now,  than  to  stand  in  confusion  be- 
fore the  bar  of  God,  Conceal  the  truth  as  we  may,  forget  its  mor- 
tifications, as  for  a  while  we  may,  it  is  certain  that  we  are  the 
members  of  a  race  that  has  gone  very  far  from  God,  and  the  ways 
of  holiness.  It  is  therefore  our  duty  to  bow  down  before  God 
with  deep  shame  and  sorrow,  acknowledging  that  we  are  the  de- 
scendants of  an  apostate  family,  the  seed  of  an  unclean  race,  our- 
selves unclean.  But  oh,  with  how  much  shame  should  such  a 
confession  fill  us.  Among  men,  traitors  and  the  children  of  trai- 
tors, are  objects  of  reproach  and  contempt ;  but  how  much  more 
do  we  deserve  rebuke  who  have  sinned  against  a  God  of  infinite 
goodness.  With  innumerable  mercies  he  crowns  our  lives,  with 
tender  compassion  he  spares  us, 'with  infinite  condescension  and 
grace,  he  entreats  us  to  return  and  accept  his  love.  But  alas,  our 
first  father  sinned,  and  we  have  added  to  his  transgressions,  and 
our  children  follow  our  example  !  Hear,  oli  heavens^  and  give  ear 
oh  earth:  for  the  Lord  hath  spoken^  I  have  nourished  and  hroughtwp 
children^  and  they  have  7-ebelled  against  me.  The  ox  knoweth  his 
owner  and  the  ass  his  master's  crib  ;  hut  Israel  doth  not  knoiv,  my 
people  doth  not  consider^  Is,  i.  2,  3, 

2,  Can  we  wonder  then,  when  all  have  thus  sinned,  that  all 
should  be  called  upon  to  repent  ?  It  was  the  main  subject  of  the 
preaching  of  John  the  Baptist,  Bepent.,  for  the  kingdom  of  heaven 
is  at  hand.  It  was  the  first  preaching  of  Christ  himself,  and  it 
was  the  command  he  left  to  his  disciples,  to  preach  in  his  name, 
repentance,  and  the  remission  of  sins.  You  have  sinned  against 
God,  and  therefore  should  repent.  The  longer  you  have  been 
sinning,  the  louder  is  the  call  and  the  more  imperative  the  neces- 
sity for  repentance  and  a  change  of  heart.  It  needs  no  labored 
argument  to  prove  that  hearts  such  as  ours  cannot  enjoy  heaven 
unless  changed  by  grace.  Even  were  it  possible  to  enter  heaven 
with  hearts  unchanged,  we  should  find  no  heaven  there,  for  sin 
would  change  tlic  waters  of  the  river  of  life  into  gall.  But  let  no 
man  flatter  himself  with  the  hope  of  heaven  without  repentance, 
and  a  new  heart.  He  who  never  spake  an  idle  word,  and  whose 
words  shall  stand  when  the  heavens  and  the  earth  shall  have 
passed  away,  has  assured  us  of  the  contrary.  Verily,  verily,  1  say 
unto  thee,  except  a  man  he  horn  of  water,  and  of  the  spirit,  he  cannot 
enter  into  the  kingdom  of  God,  John  iii.  5.  What  though  the  num- 
ber of  transgressors  be  as  numerous  as  the  sand  on  the  sea-shore, 


•  HUMAN  NATUEE   CORHUPT  AND   SINFUL.  145 

this  will  afford  no  security  to  any  one  of  them  all.  It  is  vain  to 
say,  "lam  no  worse  than  my  neighbors,  and  if  I  am  lost,  what 
shall  become  of  the  rest  of  the  world  ?"  There  is  sometimes  rea- 
son in  such  an  excuse  in  human  government,  for  they  are  short- 
sighted and  weak,  and  often  can  neither  detect  the  guiltj^,  nor 
punish  them  when  discovered.  The  multitude  of  evil-doers  may 
sometimes  secure  impunity  among  men,  but  in  the  just  government 
of  God,  the  ivicked  shall  he  turned  into  hell,  even  all  the  nations  that 
forget  God,  Ps.  ix.  17.  Except  ye  rejyent  therefore,  ye  shall  all  likewise 
perish,  and  no  man  when  the  consciousness  that  he  is  lost  forever, 
first  bursts  upon  him  will  say,  "I  am  unjustly  condemned." 

3.  In  what  has  been  said  of  the  character  of  human  nature,  we 
find  a  ready  reason  for  all  the  wickedness  of  men.  We  are  so 
accustomed  to  the  sinfulness  of  the  world,  that  ordinary  displays 
of  guilt  do  not  surprise  us.  We  look  on  them  as  matters  of 
course.  But  occasionally  deeds  of  fearful  wickedness  surprise  us, 
or  deep-laid  schemes  of  appalling  iniquity  are  displayed  to  the 
public  gaze,  and  we  wonder  how  men  could  be  so  depraved  ;  oc- 
casionally, too,  our  hearts  are  crushed  within  us,  at  the  fall  of 
some  from  whom  we  had  expected  better  things.  Who  was  not 
horrified  at  the  disclosures  made  a  few  years  since  of  the  system- 
atic robberies  and  murders  of  the  Thugc  in  India  ?  Whose  heart 
does  not  bleed  at  the  enormous  atrocities  of  the  slave-trade? 
Who  does  not  mourn  to  find  that  David,  the  man  after  God's 
own  heart,  in  an  evil  hour  seduced  the  wife  of  his  brave  Uriah, 
and  to  conceal  his  guilt,  procured  his  murder  ?  Melancholj'  in- 
deed are  these  facts.  But  are  they  not  the  legitimate  fruits  of 
the  nature  we  carry  within  us  ?  How  can  a  corrupt  tree  bring 
forth  other  than  corrupt  fruit  ?  And  if  God  withdraw  the  re- 
straints of  his  grace  and  providence,  who  shall  say  where  human 
wickedness  shall  stop  ?  Let  every  man  then  guard  his  own  heart. 
Let  every  man  pray  to  God,  that  he  may  not  fall,  and  let  no  man 
trust  to  his  own  unaided  strength ;  for  that  ivhich  is  born  of  the 
fiesh  is  flesh,  and  every  one  of  us,  if  left  to  himself,  may  equal  or 
exceed  the  sins  that  disfigure  the  lives  of  those  who  have  most 
deeply  sinned. 

4.  Finally,  I  may  remark,  that  the  more  we  know  of  our  own 
hearts,  the  more  shall  we  admire  the  grace  of  God  in  having  had 
compassion  on  us :  and  the  more  shall  we  value  the  salvation  of 
Christ,  that  delivers  us  not  only  from  the  punishment  of  our  sins, 
but  from  their  defilements.     Surely  it  was  wonderful  grace.     God 

10 


146  HUMAN  NATURE   CORRUPT  AND   SINFUL,  , 

saw  us  in  our  sins,  and  there  was  notliiug  in  us  lie  could  love. 
True,  we  were  bis  creatures,  but  we  had  forfeited  his  favor  bj  our 
sins,  and  said,  Depart  from  us,  for  we  desire  not  the  knowledge 
of  thy  ways.  God  was  not  in  all  our  thoughts.  He  might  have 
lifted  his  rod  and  destroyed  us  forever.  But  no,  Ood  commendeth 
his  love  to  us,  in  that,  while  we  were  yet  sinners,  Christ  died  for  us. 
lie  hath  counted  no  sacrifice  that  infinite  power  and  love  could 
make,  too  great  to  show  us  his  love,  and  save  us  from  our  dan- 
ger. And  what  a  salvation  it  is!  Satan  like  a  strong  man 
armed  claimed  us  for  his  lawful  captives.  Justice  demanded  sat- 
isfaction for  God's  broken  law,  and  our  sins  had  entwined  them- 
selves with  every  fibre  of  the  heart,  and  sat  enthroned  in  every 
affection  of  the  sou.1.  From  all  these  doth  Christ  deliver  us.  To 
the  flaming  sword  of  Justice  he  presented  his  own  side.  Against 
the  malice  of  Satan  he  contended  alone,  and  having  vanquished 
him,  he  led  captivity  captive.  He  sets  up  his  throne  in  the 
hearts  of  his  people,  and  surely,  though  gradually,  destroys  the 
power  of  every  sin,  and  at  last  presents  them  spotless  in  the  pres- 
ence of  God  with  exceeding  joy.  TJianhs  he  unto  God  for  his  un- 
speahahle  gift. 

Macao,  January  28,  1844. 


SERMON  XVII. 

THE  SUFFERINGS  AND  DEATH  OF  CHRIST. 

From  that  time  forth,  began  Jesus  to  show  unto  liis  disciples  how  that  he  must  go 
unto  Jerusalem,  and  suffer  many  things  of  the  elders,  and  chief  priests,  and 
scribes,  and  be  killed,  and  be  raised  again  the  third  day. — Matt.  xvi.  21. 

We  estimate  love  by  the  sacrifices  it  makes,  and  guilt  b}^  the 
punishment  it  requires.  It  was  Christ's  love  to  the  human  race 
that  induced  him  to  die  for  us ;  it  was  the  sinfulness  of  the  human 
race  that  made  his  death  necessary.  Let  us  consider  the  cir- 
cumstances of  his  death,  and  the  sufferings  he  endured,  and 
thereby  we  may  add  definiteness  to  our  views  of  the  depth  of  his 
love,  and  the  magnitude  of  our  guilt.  It  is  a  simple  narration  of 
facts,  to  which  your  attention  is  now  called,  and  the  nature  of  the 
subject  forbids  either  exaggeration  or  coloring. 

"We  are  apt  to  think  of  Christ's  sufferings  only  as  connected 
with  his  death.  But  they  did  not  begin  when  he  was  nailed  to 
the  cross.  All  his  life  he  was  a  man  of  sorrows^  and  acquainted 
vnth  grief.  I  would  not  say,  as  some  have  said,  that  he  never 
smiled,  but  certainly,  in  reading  his  history,  we  are  often  called 
to  witness  scenes  of  sorrow,  seldom  those  of  joy.  But  it  is  not 
intended  now  to  dwell  on  the  scenes  of  his  early  life,  nor  even  to 
glance  over  the  sufferings  he  experienced,  from  hunger  and 
thirst,  from  fatigue  and  wandering,  from  temptations  of  Satan, 
and  sinfulness  of  men,  from  the  follies  of  his  disciples,  and  the 
blasphemies  of  the  Jews.  Let  us  in  thought  attend  those  painful 
steps,  which  in  the  close  of  his  life  he  took  for  us. 

1.  It  should  not  be  forgotten,  in  considering  what  Christ 
endured,  that  all  his  sufferings  were  foreseen.  Even  before  his 
transfiguration,  he  had  minutely  foretold  every  circumstance  of 
shame  and  sorrow.  During  all  his  life,  the  cross  had  cast  its 
shadow  in  his  path,  and  the  nearer  he  drew,  the  darker  that 


148  THE   SUFFERINGS  AND   DEATH   OF   CHRIST. 

shadow  became.  Foreseen  evil  is  evil  itself,  and  though  we 
earnestly  desire  to  know  the  future,  yet  in  mercy  that  knowledge 
is  withheld,  for  who  is  there  that  could  sustain  the  prospect  of  all 
the  ills  that  are  sure  to  meet  on  every  child  of  Adam  ?  Christ 
possessed  a  nature  like  our  own,  and  his  accurate  knowledge  of 
what  should  befall  him  must  have  saddened  many  a  passing  hour. 
It  did  not  tempt  him  to  swerve  from  his  course,  but  it  tinged 
with  gloom  his  thoughts  of  the  future.  Why  else  was  it,  that 
once,  when  surrounded  by  an  admiring  crowd,  he  suddenly  ex- 
claimed. Now  is  my  soul  troubled,  and  what  shall  I  say  f  Father, 
save  me  from  this  hour^  John  xii.  27. 

2.  Nor  should  it  be  forgotten,  that,  just  before  his  last  period 
of  suffering,  he  had  been  received  with  great  applause.  He  had 
entered  Jerusalem  in  triumph,  the  multitude  had  met  him  with 
palm-branches,  and  spreading  of  garments  in  the  way,  and  all  the 
city  was  moved  at  his  coming,  Matt.  xxi.  4-11.  But  in  a  few 
days,  all  was  changed,  and  he  who  had  entered  in  triumph,  and 
ruled  in  the  temple,  was  led  forth  in  shame,  with  none  to  defend 
him.  It  was  a  great  reverse, — not  unexpected,  it  is  true,  but  none 
the  less  painful,  for  these  were  the  people  he  came  to  save,  and 
this  was  the  fickleness  with  which  they  received  him. 

3.  The  last  scenes  of  the  tragedy  commenced  on  Thursday 
night.  His  disciples  had  made  ready  the  paschal  supper,  and, 
with  the  twelve  apostles,  he  sat  down  to  eat  that  passover  which 
untJi  desire  lie  had  desired  to  eat  loith  them  hefore  he  suffered^  Luke 
xxii.  15.  It  was  then  that  he  instituted  the  Lord's  Supper, 
charging  them  to  observe  it  in  remembrance  of  him — of  his  body 
which  was  to  be  broken,  and  his  blood  which  was  to  be  shed  for 
them.  It  was  night.  Already  had  Judas  consulted  to  betray 
him,  Luke  xxii.  4,  and,  seated  with  him  at  his  table,  he  now 
sought  opportunity  to  accomplish  his  purpose.  Miserable  man  ! 
He  flattered  himself  that  his  guilt  was  unknown,  but  Christ  knew 
it  all,  and,  giving  him  the  sop,  said.  That  thou  doest,  do  quickly. 
And  after  tlie  sojy,  Salami  entered  into  him,  and  he  ivent  out,  John 
xiii,  26,  30.  He  had  been  with  Christ,  had  seen  his  humility, 
his  piety,  his  love,  his  compassion, — and  now  to  betray  him,  and 
that  for  thirty  pieces  of  silver,  the  price  of  a  slave !  xi  goodly 
price  at  which  he  valued  his  master  !  How  was  it  possible  to  be 
guilty  of  such  a  crime  ?  God  had  abandoned  him,  and  Satan,  the 
master  of  all  evil,  had  seized  him  for  his  own.  It  seems  as 
though,  on  this  occasion,  the  devil  would  trust  none  of  his  ordi- 


THE   SUFFERINGS  AND   DEATH   OF   CHRIST.  149 

nary  agents  of  evil.  On  all  other  occasions  when  evil  spirits  had 
taken  possession  of  men,  they  were  inferior  angels, — but  on  this 
occasion,  when  the  Prince  of  life  was  to  be  assailed,  none  but  the 
prince  of  darkness  must  do  it,  and  Satan  himself  entered  into  Judas 
Iscariot,  John  xiii.  27.  Christ  was  aware  of  all  the  wickedness  of 
Judas'  heart,  but  had  still  kept  him  around  him,  and  even  treated 
him  with  distinguished  favor.  It  was  with  no  ordinary  sorrow, 
that  he  now  saw  him,  who  had  eaten  of  his  bread,  lift  up  his  heel 
against  him.  But  whatever  his  thoughts  were,  they  altered  not 
that  pure,  unquenchable  love  that  burned  in  his  heart.  Judas  went 
out,  but  he  looked  on  his  remaining  disciples,  and  he  spoke  those 
words  of  surpassing  affection,  and  uttered  that  memorable  prayer, 
which  the  beloved  disciple  has  recorded  at  length.  His  own 
heart  was  full  of  sorrow,  but  he  saw  the  sorrow  of  his  disciples' 
hearts,  and  said.  Let  not  your  hearts  he  troubled.  Peace  Heave  ivith 
you,  I IV ill  not  leave  you  comfortless.     I  will  come  unto  you. 

4.  The  evening  was  wearing  away,  but  sleep  had  forever  fled 
from  the  eyes  of  Christ.  Sorrows  now  filled  his  heart,  the  Avorld 
knew  not  of  It  was  the  crisis  of  the  world's  redemption,  and  all 
depended  on  him,  but  surely  so  great  a  work  could  not  be  accom- 
plished without  exertions  and  sacrifices  equal  to  its  greatness. 
He  went  forth  from  that  supper  table  with  his  disciples  to  the 
garden  of  Gethsemane,  whither  he  had  often  resorted,  John 
xviii.  1.  It  was  there  a  scene  was  witnessed,  which  angels  beheld 
with  wonder.  He  hegan  to  he  sorrowful  and  very  heavy^  and  said, 
My  soul  is  exceeding  sorrowful,  even  unto  death,  Matt.  xxvi.  87,  38. 
Having  cautioned  his  disciples,  he  withdrew  and  prayed.  It  was 
his  hour  of  agony,  but  who  shall  disclose  to  us  the  nature  of  his 
sufferings?  It  could  not  have  been  that  he  feared  the  bodily 
sufferings  of  the  cross.  Many  of  his  disciples  have,  since  his 
time,  endured  as  great  bodily  sufferings  as  those  of  Christ,  and 
that  without  shrinking  or  fear.  It  was  not  the  fear  of  what  man 
could  do  that  afflicted  him.  It  was  heart-sorrow  that  bowed  him 
to  the  ground.  It  was  because  the  light  of  God's  countenance 
was  removed,  and  the  sense  of  his  wrath  pressed  upon  him,  that 
he  suffered  so  much.  The  Lord  spared  him  not,  though  he  was 
his  beloved  Son,  He  laid  on  him  the  iniquity  of  us  all.  It  pleased  ike 
Lc/i^d  to  bruise  him.  He  put  him  to  grief  and  made  his  soul  an  offer- 
ing for  sin,  Is.  liii.  6,  10.  An  angel  was  sent  from  heaven  to 
strengthen  him,  for  he  was  in  an  agony,  and  his  sweat  was,  as  it 
were,  great  drops  of  blood  falling  down  to  the  ground,  Luke  xxii. 


150  THE   SUFFERINGS  AND   DEATH   OF   CHRIST. 

43,  44.  Again,  and  yet  again,  did  he  pray,  that,  if  possible,  the 
cup  might  pass  from  him  ;  but  it  was  not  possible,  for  if  it  had, 
the  hope  of  man's  redemption  would  have  ceased  forever ;  and 
therefore,  with  submission,  he  added,  Not  my  ivill,  hut  thine  he 

\   (lone,  Luke  xxii.  42. 

^  5.  How  long  this  solemn  scene  continued,  we  are  not  in- 
formed ;  but  it  was  suddenly  and  rudely  interrupted  by  a  crowd 
of  men,  coming  as  if  against  a  thief,  with  swords  and  with  staves 
to  take  him.  Our  Lord  went  forth  to  meet  them,  and  received 
the  treacherous  kiss  with  which  Judas  pointed  him  out.  He 
spoke  no  word  of  anger,  but  in  sorrow  he  said,  Judas,  hetrayest 
thou  the  Son  of  man  with  a  kiss  f  Luke  xxii.  48. 

At  first  his  disciples  were  disposed  to  resist,  but  Jesus  re- 
strained them,  and  healed  the  wound  that  one  of  them  had  already 
inflicted.  It  was  the  hour  and  the  power  of  darkness,  and  fear 
entered  the  hearts  of  his  disciples.  A  few  hours  before,  they  had 
all  protested  that  they  were  ready  to  die  for  him,  but  now  they 
all  forsook  him  and  fled,  and  Jesus  was  left  alone. 
/  6.  Betrayed  by  one  of  his  disciples,  forsaken  by  the  rest,  and 
in  the  power  of  a  band  of  armed  men,  he  was  led  by  them  to  the 
high  priest's  house ;  not  to  find  a  sanctuary  in  the  house  of  the 
minister  of  religion,  but  to  experience  renewed  indignities.  The 
underlings  of  the  high  priest  mocked  him  and  smote  him ; 
they  blindfolded  him  and  struck  him  on  the  face,  and  many 
things  they  blasphemously  spake  against  him,  Luke  xxii.  63-65. 
It  was  during  this  time  that  Peter,  who  had  followed  afar  oflP,  was 
now  in  the  common  hall,  where  Jesus  was  kept,  and  there,  once 
and  again,  denied  that  he  knew  him.  It  was  in  the  hearing  of 
the  Saviour  that  he  did  so,  a?id  immediately  while  he  yet  spake,  the 
cock  crew,  and  the  Lord  turned  and  looked  upon  Peter,  Luke 
xxii.  61. 

No  rest  was  allowed  to  Christ.  In  sorrow  and  tumult,  in  bitter 
mockery,  and  yet  more  painful  denial,  he  passed  the  night,  and 
as  soon  as  it  luas  day,  the  elders  of  the  people,  and  the  chief  priests, 
and  the  scribes  came  together,  and  he  was  called  before  them, 
Luke  xxii.  66.  Why  dwell  on  what  passed  there  ?  With  taunts 
and  insults,  and  smiting  of  the  hands — with  false  witness  and 
charges  of  blasphemy — with  buffeting  and  spitting,  from  which 
he  hid  not  his  face),  they  judged  him  worthy  of  death,  Matt.  xxvi. 
59-68.  John  xviii.  22. 

7.  But  though  they  condemned  him,  they  had  not  power  to 


THE   SUFFERINGS  AND   DEATH   OF  CHRIST.  151 

execute  their  sentence ;  they  were  a  Eoman  province,  and  it  was 
not  laivfidfor  them,  to  put  any  man  to  deaths  John  xviii.  31.  They 
speedily  ended  their  council,  for  at  daylight  they  had  come  to- 
gether, and  it  was  yet  early  when  they  led  him  to  the  judgment 
hall  of  Pilate,  John  xviii.  28.  But  how  should  they  obtain  from 
Pilate  the  sentence  they  desired  ?  The  blasphemy  with  which 
they  charged  Jesus,  and  for  which  they  judged  him  worthy  of 
death,  was  not  a  capital  offence  by  the  Eoman  law.  But  they 
knew  with  whom  they  had  to  deal,  and  having  no  other  resource, 
determined  to  work  on  the  fears  of  the  craven-spirited  governor, 
and  obtain  by  tumult  what  justice  would  deny. 
/  They  brought  him  to  Pilate — but  it  was  a  feast  day,  and 
fearing  defilement  if  they  entered  the  house  of  a  heathen,  they 
would  not  enter  the  judgment-hall !  John  xviii.  28.  They  came 
to  put  an  innocent  man  to  death,  on  a  false  charge  of  blasphemy, 
and  yet  were  afraid  of  a  ceremonial  defilement.  Was  there  ever 
a  greater  mockery,  or  a  keener  grief  than  this  ?  The  very  Being 
who  had  given  them  their  law — who  had  said.  Thou  shalt  not  Icill^ 
and  also  had  commanded  them  to  observe  the  ceremonial  rites, 
was  now  in  their  power,  and  how  did  they  treat  him  ?  They  dis- 
regarded his  most  solemn  injunctions,  but  carefully  observed  the 
most  insignificant  matters.  Tithers  of  mint  and  anise  and  cummin, 
they  set  at  naught  the  weightier  matters  of  the  law,  judgment  and 
mercy  !  They  feared  to  defile  their  bodies  by  neglect  of  a  cere- 
mony, but  feared  not  to  defile  their  souls  with  shedding  the  blood 
of  him,  of  whom  all  their  ceremonies  spoke  ! 

Pilate  came  out  to  them,  and  demanding  of  what  they  accused 
him,  they  concealed  their  real  charge,  and  falsely  accused  him  of 
treason — saying  that  he  perverted  the  nation,  and  forbade  to  give 
tribute  to  CiBsar,  claiming  to  be  himself  an  anointed  king,  Luke 
xxiii.  2.  Pilate  must  have  heard  of  Christ,  and  knowing  the 
charge  to  be  false,  after  a  brief  examination  said,  I  find  no  fault  in 
him,  Luke  xxiii.  4.  They  reiterated  their  charge,  fiercely  ex- 
claiming, that  he  was  guilty  of  seditious  practices,  and  stirred  up 
the  people,  teaching  throughout  all  Jewry,  heginning  from  Oalilee  to 
Jerusalem,  Luke  xxiii.  5.  Pilate,  seeking  to  avoid  the  unpleasant 
ofiice  of  condemning  an  innocent  man,  sent  him  to  Herod.  By 
him  he  was  set  at  naught  and  mocked — in  scorn  he  arrayed  him 
m  a  gorgeous  robe,  and  sent  him  back  to  Pilate.  His  blood- 
thirsty accusers  were  there  again.  Pilate  remonstrated  -with 
them.     He  had  found  no  fault  in  the  man — no — nor  yet  Herod, 


152  THE    SUFFERIXGS  AXD   DEATH   OF   CHRIST. 

for  notliing  worthy  of  death  was  found  in  him.  He  was  willing  to 
gratify  them  so  far  as  to  scourge  him — though  even  this  would  have 
been  unjust.  But  this  was  not  what  they  wanted;  and  they  all 
cried  out  at  once — Aivay  ivith  this  man,  and  release  unto  us  Ba- 
rabbas,  whoj  for  sedition  and  murder,  ivas  cast  into  prison,  Luke  xxiii. 
13-19,  Pilate  still  wished  to  release  him,  and  hoping  to  move 
them  to  some  compassion,  commanded  him  to  be  scourged ;  the 
soldiers  crowned  him  with  thorns,  and  clothing  him  in  a  purple 
robe,  with  a  reed  for  a  sceptre,  they  bowed  the  knee  in  scorn,  and 
buffeted  him.  In  this  pitiable  state,  with  bleeding  brows,  and 
lacerated  by  the  scourge,  wearing  the  crown  of  thorns  and  the 
purple  robe,  he  led  him  forth  and  said,  Beliold  the  man,  John 
xix.  1-5.  But  the  sight  only  heightened  their  rage,  and  again  the 
cry  arose  to  heaven.  Crucify  Mm,  crucify  him,  and  they  added,  that 
he  was  a  hiaspliemer  and  deserved  to  die,  because  he  had  made  himself 
the  Son  of  Ood.  Pilate,  already  convinced  of  his  innocence,  was 
yet  the  more  afraid  when  he  heard  that,  John  xix.  8 ;  and  in- 
fluenced by  his  wife's  dream,  who  sent  to  him  to  have  nothing  to 
do  with  that  just  man.  Matt,  xxvii.  19,  he  sought  yet  again  to  de- 
liver him  from  their  hands,  John  xix,  7-12.  The  morning  was 
wearing  away,  and  the  Jews  fearing  lest  their  prey  should  at  last 
escape,  brought  forward  their  strongest  charge.  If  thou  let  this 
man  go,  thou  art  not  Ccesar's  friend.  This  decided  the  case.  Pilate 
would  be  just,  if  he  could  be  without  inconvenience  to  himself; 
but  if  the  administration  of  justice  should  endanger  him  with  the 
emperor  he  would  none  of  it ;  and  after  a  faint  remonstrance,  Shall 
I  crucify  your  king,  John  xii.  15  ;  he  gave  sentence  that  it  should  be  as 
they  required ;  and  he  released  unto  them  him  that  for  sedition  and 
murder  was  cast  into  prison,  whom  they  had  desired,  but  he  delivered 
Jesus  to  their  ivill,  and  they  led  him  away  to  be  crucified,  Luke  xxiii. 
24-26. 

8.  Their  object  was  gained.  On  Thursday  the  Lord  had 
walked  in  the  streets  of  Jerusalem  free,  but  his  hour  was  come. 
His  own  disciple  betrayed  him,  and  that  night  they  seized  him 
in  the  garden  of  Gethsemane.  No  rest  was  allowed  him,  and 
when  Friday  morning  dawned,  he  was  led  to  the  .Jewish  council, 
and  thence  to  the  Roman  judgment-seat.  From  Pilate  he  went 
to  Herod,  and  Herod  sent  him  back  to  Pilate.  He  was  mocked 
and  scourged,  and  condemned,  and  all  before  the  sun  had  reached 
the  half  of  its  meridian  height. 

Having  obtained  judgment  against  him,  they  lost  no  time  in 


THE   SUFFERINGS   AND   DEATH   OF   CHRIST.  153 

carrying  it  into  execution.  It  was  the  custom  for  the  condemned 
to  bear  his  own  cross,  and  Jesus  tearing  his  cross,  toent  forth  into 
a  place  called  the  Place  of  a  sicidl,  John  xix.  17.  But  fainting 
with  watching  and  suffering  he  sunk  beneath  its  weight,  and  they 
compelled  one  Simon,  a  Cyrenian,  to  bear  it  after  him,  Luke  xxiii. 
20.  Thus  he  went,  bearing,  but  not  for  himself,  the  anger  of 
God,  the  rage  of  men,  and  the  malice  of  devils.  Surely  hell  from 
beneath  was  moved  to  meet  him  at  his  coming,  and  heaven  from 
above  stooped  down  to  gaze  on  the  scene.  A  crowd  of  people 
and  of  women  followed,  bewailing  and  lamenting  him ;  but  the 
heart  that  ever  forgot  its  own  grief  to  minister  to  those  of  others, 
still  beat  within  him,  and  he  turned  and  said.  Daughters  of  Jerusa- 
lem, iveep  not  for  me,  but  loeep  for  yourselves  and  for  your  children, 
Luke  xxiii.  27,  28.  They  came  to  Calvary,  and  there  they  cruci- 
fied him.  The  shape  of  the  cross  you  all  know.  It  was  laid  upon 
the  ground  and  the  criminal  fastened  to  it  by  nails  driven  through 
the  hands  and  the  feet.  It  was  then  lifted  up,  and  suffered  to  fall 
into  the  hole  dug  for  it,  which  it  did  with  a  shock  that  racked  the 
Avhole  body,  and  sometimes  dislocated  the  bones  of  the  person 
crucified.  Thus  he  hung  suspended  by  the  nails  which  had 
pierced  the  most  sensitive  parts  of  the  body.  It  was  the  most 
shameful  death  inflicted  by  the  Eoman  laws,  and  freemen  never 
suffered  it — but  Christ  had  been  sold  for  the  price  of  a  slave,  and 
the  death  of  a  slave  he  must  die.  It  was  a  punishment  of  the 
acutest  agony.  The  wounds  from  the  scourging  inflamed,  and 
the  weight  of  the  body  being  suspended  on  nails  sent  pangs  of 
thrilling  anguish  through  every  member ;  the  blood  rushed  to 
the  head,  and  its  circulation  being  impeded,  the  head  became 
dizzy,  and  the  whole  man  sick.  An  indescribable  thirst  seems  to 
have  been  an  unfiiiling  attendant  of  crucifixion.  It  was  common 
to  give  a  stupefying  portion  to  those  about  to  be  crucified,  that 
the  sense  of  pain  might  be  somewhat  blunted,  and  for  this  pur- 
pose they  offered  our  Saviour  wine  mingled  with  myrrh ;  but  he 
refused  to  receive  it.  It  was  needful  that  he  should  endure  every 
pang.  Afterwards,  when  the  thirst  of  crucifixion  came  upon  him, 
he  said,  /  thirst,  and  they  gave  him  vinegar  in  a  sponge.  How 
truly  might  he  have  used  the  words  of  the  xxii.  Psalm,  /  am 
poured  out  like  water,  and  all  my  hones  are  out  of  pint:  my  heart  is 
like  wax;  it  is  melted  in  the  midst  of  my  botvels:  my  strength  is  dried 
up  like  a  potsherd;  and  my  tongue  cleaveth  to  my  jaws;  and  thou 
hast  brought  me  into  the  dust  of  death,  Psalm  xxii.  14,  15. 


154  THE   SUFFERINGS   AND   DEATH   OF   CHRIST, 

Still  the  Jewish  rulers  were  not  satisfied,  and  they  came  to 
his  cross  to  feast  their  eyes  with  his  miseries,  and  torment  his 
ears  with  additional  jeers  and  scorn.  He  saved  others^  let  him  save 
himself.  If  thou  he  the  Son  of  God,  come  doion  from  the  cross.  The 
soldiers  also  mocked  him,  and  the  very  malefactors  reviled  him — 
though  one  of  them  afterwards  repented,  and  found  mercy  of  the 
Lord.  All  these  were  outward  sufferings,  and  they  were  not  the 
bitterest  that  Christ  endured.  The  agony  of  the  garden  was  not 
yet  ended,  and  when  he  hung  upon  the  cross,  his  soul  was  still 
exceeding  sorrowful.  Hence  that  cry  of  bitter  anguish.  My  God, 
my  God,  luhy  hast  thou  forsaken  me!  and  that  other  cry  expressing 
more  than  human  language  could  utter,  when  he  cried  again  ivith 
a  loud  voice. 

Darkness  covered  the  earth,  for  the  sun  could  not  look  upon 
such  deeds  of  iniquity.  Darkness  covered  the  hearts  of  the  weep- 
ing disciples,  and  darkness  covered  the  soul  of  Christ  himself,  for 
he  saw  not  the  pleasant  face  of  the  Father  whom  he  loved. 

For  six  hours  he  hung  upon  the  cross.  Men  lingered  some- 
times for  two  or  three  days,  but  it  was  not  necessary  that  Christ 
should  thus  linger.  At  nine  o'clock  he  was  crucified.  It  was  the 
hour  for  offering  the  morning  sacrifice.  Darkness  speedily  veiled 
the  heavens  at  midday.  At  three  o'clock,  the  hour  of  offering 
the  evening  sacrifice,  he  cried,  It  is  finished.  The  work  of 
atonement  was  complete.  The  demands  of  justice  were  satisfied. 
The  savor  of  his  offering  had  gone  up  to  Grod  and  was  accepted, 
and  he  bowed  his  head  and  gave  up  the  ghost,  John  xix.  30. 
The  priests  were  ministering  in  the  temple  at  the  time,  and  to 
their  astonishment,  the  veil  of  the  temple  was  rent  in  twain,  and 
the  mysteries  that  no  human  eyes  save  those  of  the  high  priest 
bad  ever  seen,  were  exposed  to  the  common  gaze.  Henceforth, 
the  way  into  the  holiest  of  all,  and  the  way  into  heaven,  were 
made  plain. 

Nicodemus,  and  Joseph  of  Arimathea,  came  to  Pilate,  and 
begged  the  body  of  Jesus  for  burial.  Their  request  was  granted, 
but  ere  they  took  him  from  his  cross,  a  soldier  pierced  his  side 
with  a  spear,  and  forthwith  came  thereout  blood  and  water,  John 
xix.  34.  He  was  dead,  and  they  bare  him  away  to  his  solitary 
tomb.  That  day  was  the  preparation,  and  the  Sabbath  drew  on. 
But  oh,  how  slowly  did  its  hours  pass,  and  how  sorrowful  were 
those  that  had  loved  him  while  alive!  A  sword  had  pierced 
through  the  heart  of  her  that  bare  him,  and  hope  had  forsaken 


THE   SUFFERINGS  AND   DEATH   OF   CHRIST.  155 

the  souls  of  his  disciples,  for  they  remembered  not  the  words  that  he 
spake  ivhile  yet  present  loith  them. 

You  have  heard  the  story  of  the  sufferings  of  Christ.  It 
is  a  history  often  repeated ;  but  one  that  must  ever  be  full  of  in- 
terest to  the  sons  of  men.  Why  did  Christ  suffer  all  these  things? 
It  is  one  of  the  laws  of  God's  government,  that  his  wrath  is  re- 
vealed from  heaven  against  all  ungodliness;  and  the  soul  that 
sinneth  it  shall  die.  But  Christ  Jesus  had  no  sins  of  his  own. 
He  came  not  into  the  world  like  other  men,  nor  was  he  tainted  by 
that  original  corruption  which  defiles  all  humau  beings.  He 
lived  on  earth  for  thirty-three  years,  but  in  all  that  time  he  spake 
never  an  idle  word,  nor  did  an  evil  action ;  living  in  the  midst  of 
sinners,  an  impure  or  unholy  thought  never  entered  in  his  mind. 
Did  he  not  appeal  to  his  bitterest  enemies.  Which  of  you  con- 
vinceth  me  of  sin  ?  Did  not  Judas  who  betrayed,  and  Pilate  who 
condemned,  and  the  centurion  who  executed  him,  all  bear  witness 
to  his  innocence?  Whence  then  his  sufferings?  God  never 
does,  and  with  reverence  I  say  it,  God  cannot  inflict  one  moment's 
suffering  except  for  sin.  There  is,  therefore,  but  one  way  to  ac- 
count for  the  sorrows  of  our  Lord.  He  bore  the  punishment 
due  to  our  sins.  How  often  is  this  declared !  It  is  repeated  at 
least  ten  times  in  the  liii.  of  Isaiah. 

He  was  wounded  for  our  transgressions, 

He  teas  hruisedfor  our  iniquities  ; 

The  chastisement  of  our  peace  teas  upon  him, 

And  with  his  stripes  we  are  healed. 

The  Lord  laid  on  him  the  iniquity  of  us  all. 
This  was  the  reason  why  he  suffered.  But  why  these  exquisite 
tortures?  these  excruciating  pangs,  these  protracted  agonies? 
Why  was  his  life  but  one  long  sigh,  and  why  this  painful  death  ? 
Why  was  he  a  man  of  sorrows  and  acquainted  loith  grief?'  If  he 
must  die  for  sin,  why  might  he  not  have  lived  in  ease,  and  peace 
and  quiet,  and  at  last  sink  peacefully  to  the  grave?  Was  not 
death  itself,  though  divested  of  its  terrors,  sorrow  enough  for  such 
a  one  as  he  ?  It  is  hard  to  answer  these  questions,  if  you  think 
sin  a  small 'thing.  Let  those  who  trifle  with  sin  and  think  it  a 
light  matter  for  God  to  pardon  and  pass  it  by,  come  hither  and 
behold  what  it  cost  the  Son  of  God  to  atone  for  it.  We  may 
laugh  at  sin,  but  Christ  never  did.  We  may  roll  it  as  a  sweet 
morsel  under  the  tongue,  but  the  Son  of  God  poured  out  his 
heart's  blood  on  accouilt  of  it.     Could  any  of  the  angels  of  heaven 


156  THE   SUFFERINGS   AND   DEATH   OF   CHRIST. 

have  atoned  for  a  single  sin?  No,  nor  all  the  heavenly  host 
united.  The  blood  of  bnlls  and  of  goats  could  never  take  away 
sin.  Its  stains  sink  too  deep  into  the  soul.  It  is  that  abominable 
thing  which  God  hates,  and  the  only  thing  in  the  universe  which 
he  does  hate.  "We  shall  never  know  what  sin  is,  and  how  God 
regards  it,  except  we  view  it  from  the  cross  of  Christ.  Be  it 
remembered  too,  that  it  was  our  sins  which  helped  to  nail  him 
there. 

Yet  what  induced  Christ  to  suffer  thus  ?  Manifestly  it  was 
impossible  we  should  be  saved  if  he  did  not  suffer.  But  why 
not  leave  us  to  perish  in  the  ruin  we  had  drawn  down  upon  our- 
selves ?  Did  the  human  race  beseech  him  to  come  and  be  their 
Saviour  ?  Did  the  earth  fall  on  her  knees  and  ask  for  mercy  ? 
Alas !  no, — so  far  were  men  from  asking  him  to  come,  that  on 
the  contrary,  when  He  came  to  his  own,  his  own  received  him 
not.  It  was  sovereign  and  infinite  love  alone  that  induced  him 
to  come.  He  saw  and  pitied  the  misery  of  the  souls  he  had  made. 
And  to  rescue  them  from  the  consequences  of  their  own  folly,  he 
made  himself  a  sacrifice  for  sin.  Can  human  tongues  declare 
the  greatness  of  that  sacrifice  ?  He  had  sat  on  the  throne  with 
the  Father,  From  that  great  height  his  eye  had  scanned  every 
step  that  he  must  take.  He  knew  beforehand  all  the  misery  he 
must  undergo.  Ever}^  act  of  ignominy, — every  word  of  scorn, — 
every  strife,  and  every  pang.  Deliberately  he  came  down,  with 
unfaltering  step  he  walked  on,  he  ascended  the  cross,  and  de- 
scended to  his  grave.  Being  in  the  form  of  Ood,  and  thinking  it  no 
robbery  to  be  equal  loith  God, — he  made  himself  of  no  reputation,  and 
took  upon  himself  the  form  of  a  servant  and  was  made  in  the  likeness 
of  men.  And  being  formed  in  fashion  as  a  man,  he  humbled  liimself, 
and  became  obedient  unto  death,  even  the  death  of  the  cross,  Phil,  ii, 
6-8.  Herein  is  love,  not  that  we  loved  God,  but  that  he  loved 
us,  and  gave  his  Son  to  die  for  us.  Herein  is  love,  not  that  we 
loved  Christ,  but  he  loved  us,  and  gave  his  soul  a  ransom  for  us. 
Tlmnks  he  unto  Ood  for  his  unspeakable  gift. 

Macao,  February  4,  1844. 


SERMON    XVIII. 

THE    LAW    OF    GOD. 

Verily  I  say  unto  you,  Till  heaven  and  earth  pass,  one  jot  or  one  tittle  shall  in  nowise 
pass  from  the  law,  till  all  be  fulfilled. — Matt.  v.  18. 

We  live  in  a  world  of  law  and  order.  In  its  original  consti- 
tution there  was  nothing  left  to  unrestrained  license,  but  all  things 
were  perfectly  subject  to  the  rules  imposed  by  the  great  Euler  of 
all.  And  even  now,  though  sin  lohich  is  the  transgression  of  Jaiv 
has  entered,  there  are  traces  everywhere  of  the  original  regularity. 
Even  the  wandering  comets  have  their  laws,  and  the  rolling  waves 
of  the  ocean  submit  to  rules.  In  the  heart  of  man  a  law  was  once 
written,  and  had  it  been  obeyed,  there  would  have  been  neither 
sin  nor  sorrow  now  in  the  world.  But  alas  !  our  first  father  sin- 
ned, and  in  consequence  all  laws,  even  those  of  animal  nature,  and 
inanimate  existence,  became  more  or  less  impaired  and  defective, 
and  the  whole  creation  groaneth  and  travaileth  in  pain  together  until 
now,  Eom.  viii.  22. 

But  God  did  not  suffer  his  creation  to  rush  on  ruin  that  must 
follow  a  state  of  anarchy.  It  was  a  state  of  anarchy  when  man 
fell ;  for  when  the  highest  of  God's  creatures  on  earth  delib- 
erately broke  the  most  solemnly  proclaimed  of  all  God's  laws, 
what  else  could  be  looked  for,  but  that  all  beneath  should 
follow  the  evil  example  ?  But  God  in  mercy  put  forth  his 
hand,  and  by  his  providence  and  grace  he  restrained  both  man 
and  beast.  Gradually,  by  direct  revelation,  he  gave  laws  to  his 
servants  to  take  the  place  of  those  which  the  practice  of  sin  had 
worn  away  from  their  hearts.  Yet  man  went  on  in  his  evil  course. 
With  added  years,  he  added  sin,  until  at  last  it  was  said  of  the 
race,  They  have  all  gone  out  of  the  ivay,  and  the  loay  of  'peace  they 
have  not  hioiun,  Eom.  iii.  12,  17.  At  last  God  determined  to  em- 
body the  whole  law  in  a  compendious  form,  and  to  publish  it 
with  solemnity  that  it  might  be  a  witness  for  himself,  and  that  he 


158  THE   LAW   OF   GOD. 

might  thvis  prepare  the  way  for  a  fuller  revelation  of  his  purposes 
of  mercy. 

In  his  sovereign  election,  he  passed  by  larger  and  powerful 
nations,  and  chose  Israel  to  be  the  receptacle  of  truth,  and  the 
depository  of  his  law.  The  Lord  did  not  set  his  love  upon  them,  nor 
choose  them,  because  they  toere  more  in  number  than  any  people,  for 
they  ivere  the  fewest  of  all  people,  Deut.  vii.  7.  But  he  loved  them, 
and  therefore  chose  them,  with  great  signs  and  wonders  he  led 
them  from  Egypt,  and  in  the  second  month  they  came  and  en- 
camped before  Mount  Sinai.  It  was  to  this  that  they  had  looked 
forward,  ever  since  they  left  Egypt,  as  the  place  where  they  were 
specially  to  serve  God,  and  they  came  to  it  with  raised  expecta- 
tions. It  was  certainly  a  place  well  chosen  for  the  purpose.  Be- 
fore them  rose  the  mountain  rough  with  rocks  and  hoary  with 
age.  Around  them  other  mountains  rose,  and  above  them  were 
the  heavens.  There  was  nothing  else.  No  traces  of  man  ap- 
peared in  this  solemn  presence  chamber  of  the  Almighty,  but  they 
were  in  the  desert  alone  with  God.  It  was  a  glorious  occasion. 
There  was  a  nation  led  out  from  another  nation  by  the  hand  of 
God.  Hispillarof  cloud  and  of  fire  had  gone  before  them.  Bread 
from  heaven  was  their  food,  and  water  from  the  rock  their  drink ; 
and  God  spake  with  their  leaders  face  to  face,  as  a  man  speaketh 
with  his  friend. 

It  would  seem  that  they  reached  the  mountain  on  the  forty- 
sixth  day  after  leaving  Egypt,  and  that  the  forty-seventh,  forty- 
eighth  and  forty-ninth  were  spent  in  making  preparations  that 
they  might  worthily  hear  what  God  should  say.  Bounds  were 
set  about  the  mountain  ;  they  were  to  abstain  from  ordinary  pur- 
suits, to  wash  their  garments  and  their  bodies,  and  to  sanctify 
themselves.  Moses  told  them  that  the  Lord  would  co'm^  down  in 
the  sight  of  all  the  people  upon  Mount  Sinai,  Ex.  xix.  11,  and  with 
solemn  anxiety  they  awaited  the  day:  It  came  at  last,  a  day  such 
as  never  was  before,  and  shall  not  be  again  until  the  world  shall 
assemble  to  hear  the  judgments  that  shall  be  proclaimed  against 
all  who  violate  the  law  then  delivered.  It  came  to  pass  on  the 
third  day  in  the  morning  that  there  were  thunders  and  lightnings  and 
a  thick  cloud  upon  the  mount  and  the  voice  of  the  trumpet  exceeding 
loud:  so  that  all  the  people  that  ivas  in  the  camp  trembled,  Exod.  xix. 
16.  Moses  led  them  out,  and  arranged  them  in  order  at  the  moun- 
tain's base.  Mount  Sinai  ums  altogether  as  a  smohe,  because  the  Lord 
descended  on  it  in  fire,  and  the  smoke  thereof  ascended  as  the  smoke  of 


THE   LAW   OF   GOD.  159 

a  furnace,  and  the  lohole  mount  quaked  greatly^  Ex.  xix.  18.  It  was 
a  siglit  that  no  eye  of  man  had  ever  seen  before,  for  the  flames 
stretched  up  into  the  midst  of  the  heavens,  and  the  clouds  and 
the  smoke  and  darkness  rolled  above,  Deut.  iv.  11.  Even  inani- 
mate nature  trembled  at  the  presence  of  God.  There  was  also  the 
voice  of  a  trumpet  sounding  long,  and  waxing  louder  and  louder. 
We  may  perhaps  form  some  conception  of  other  parts  of  this  great 
event,  but  it  is  not  possible  for  us  to  conceive  of  this.  It  was  as  a 
sound  like  that  of  the  archangel's  trump  which  shall  awake  the 
dead.  It  issued  from  the  flame  and  the  smoke,  it  rang  through 
the  vault  of  heaven  and  reverberated  among  the  mountains  of 
Arabia.  The  people  trembled,  and  even  Moses  said,  I  exceedingly 
fear  and  quaJce,  Heb.  xii.  21.  The  trumpet  ceased  to  sound,  and 
after  another  warning,  and  additional  preparation,  God  spaJce  all 
these  ivords,  saying,  I  am  the  Lord  thy  Ood  ivhich  have  brought  thee 
out  of  the  land  of  Egypt,  out  of  the  house  of  bondage. 

Thou  shalt  have  no  other  Gods  before  me. 

Thou  shalt  not  make  unto  thee  any  graven  image,  or  any  likeness  of  anything 
that  is  in  heaven  above,  or  that  is  in  the  earth  beneath,  or  that  is  in  the  waters  under 
the  earth  :  thou  shalt  not  bow  down  thyself  to  them  nor  serve  them  :  for  I  the  Lord 
thy  God  am  a  jealous  God,  visiting  the  iniquities  of  the  fathers  upon  the  children 
unto  the  third  and  fourth  generation  of  them  that  hate  me ;  and  showing  mercy  unto 
thousands  of  them  that  love  me,  and  keep  my  commandments. 

Thou  shalt  not  take  the  name  of  the  Lord  thy  God  in  vain,  for  the  Lord  will  not 
hold  him  guiltless  that  taketh  his  name  in  vain. 

Remember  the  Sabbath  day  to  keep  it  holy.  Six  days  shalt  thou  labor  and  do 
all  thy  work,  but  the  seventh  is  the  Sabbath  of  the  Lord  thy  God  :  in  it  thou  shalt 
not  do  any  work,  thou,  nor  thy  son,  nor  thy  daughter,  thy  man-servant,  nor  thy  maid- 
servant, nor  thy  stranger  that  is  within  thy  gates :  for  in  six  days  the  Lord  made 
heaven  and  earth,  the  sea,  and  all  that  in  them  is,  and  rested  the  seventh  day  ;  where- 
fore the  Lord  blessed  the  Sabbath  day,  and  hallowed  it. 

Honor  thy  father  and  thy  mother  :  that  it  may  be  well  with  thee,  and  that  thy 
days  may  be  long  upon  the  land  which  the  Lord  thy  God  giveth  thee. 

Thou  shalt  not  kill. 

Thou  shalt  not  commit  adultery. 

Tliou  shalt  not  steal. 

Thou  shalt  not  bear  false  witness  against  thy  neighbor. 

Thou  shalt  not  covet  thy  neighbor's  house,  thou  shalt  not  covet  thy  neighbor's 
wife,  nor  his  man-servant,  nor  his  maid-servant,  nor  his  ox,  nor  his  ass,  nor  anything 
that  is  thy  neighbor's. 

"When  was  ever  a  law  given  with  so  much  solemnity  ?  The 
ministering  angels  (Gal.  iii.  19)  looked  on  with  fear,  and  the  peo- 
ple trembled  before  their  God.  Compared  with  this  scene,  the  so- 
lemnities of  human  courts  are  but  insect  pageantry. 


160  THE   LAW    OF   GOD. 

It  is  not  possible  in  the  limits  of  a  single  discourse  to  dwell 
upon  all  that  is  important  concerning  this  law.  But  there  arc 
some  general  remarks  that  should  be  borne  in  mind  whenever  we 
peruse  it,  or  whenever  it  is  brought  to  our  minds. 

I.  It  is  of  universal  obligation.  It  was  indeed  given  to  the  Is- 
raelites, and  they  were  long  a  distinct  nation,  but  it  was  never 
intended  to  be  confined  to  them.  It  was  not  like  the  ceremonial 
law,  which  was  intended  only  for  them,  and  was  a  burden  which 
other  nations  were  not  told  to  bear.  We  are  creatures, — depen- 
dent creatures,  and  by  the  terms  of  our  existence  must  have  a 
law,  written  or  unwritten,  the  law  by  which  we  live,  and  by 
which  we  shall  be  judged  is  still  the  same.  It  was  written  on 
Adam's  heart  when  he  stood  alone  in  Eden,  and  though  sin  has 
blotted  its  beauty,  some  traces  of  it  are  still  seen  in  the  heart  of 
every  man.  Hardened  and  sinful  a  man  may  be,  but  no  man  has 
ever  yet  lived,  who  in  all  his  life  gave  no  evidence  that  he  was 
ignorant  of  every  distinction  between  right  and  wrong.  Even 
the  Gentiles,  who  have  not  the  law,  who  never  heard  of  Moses  or 
of  Sinai,  do  by  nature  many  things  contained  in  the  law,  and 
these,  having  not  the  law  of  Sinai,  are  a  law  unto  themselves. 
They  show  the  loorh  of  tlie  law  written  in  their  hearts,  their  conscience 
also  bearing  witness,  and  their  thoughts  the  mean  while  accusing  or 
else  excusing  one  another,  Rom.  ii.  14,  15. 

Those  who  think  that  Christ  Jesus  came  to  destroy  the  obli- 
gations of  the  law,  are  greatly  mistaken.  So  clear  is  his  testi- 
mony to  the  contrary,  that  it  is  hard  to  see  how  any  reflecting 
rnind  can  for  a  moment  harbor  such  a  thought.  Did  he  not  him- 
self declare,  I  came  not  to  destroy  the  law,  but  to  fulfil?  Matt.  v.  17. 
And  did  he  not  explain  the  law  in  a  way  that  showed  its  univer- 
sal obligation — rescuing  it  from  the  false  glosses  of  the  Jews,  and 
sending  it  forth  anew  with  the  impress  of  his  own  authority  ? 
And  what  do  the  ten  commandments  contain,  of  either  a  local  or 
temporary  character  ?  What  is  there  in  them  unsuitable  in  our 
days  ?  Or  what  society  can  be  conceived  of,  as  more  prosperous 
and  happy,  than  that  society  would  be,  in  which  they  should  be 
perfectly  obeyed  ?  Or  what  other  law  is  there  that  is  binding  on 
all,  if  the  law  written  on  tables  of  stone  is  no  longer  binding  ? 

II.  The  Laiu  is  holy.  It  cannot  be  otherwise.  Its  author  is 
God,  a  being  of  perfect  holiness,  and  the  law  is  but  the  transcript 
of  his  will.  Himself  tlic  standard  of  perfect  purity,  all  that  ema- 
nates from  him  is  necessarily  conformed  to  the  same  standard. 


THE    LAW   OF   GOD.  161 

Heat  proceeds  from  the  fire,  and  light  from  the  sun,  and  Holiness 
from  God.  Were  the  law  not  holy,  it  could  not  be  his.  Hence 
its  incomparable  excellency.  What  nation  is  there  that  has  stat- 
utes and  judgments  so  righteous  as  all  this  laiu  ?  Deut.  iv.  8.  Other 
nations  have  selected  their  wisest  men,  and  these  have  collected 
the  experience  of  ages,  and  thus  formed  their  laws  ;  but  the  best 
of  them  are  full  of  errors  and  defects.  Who  has  ever  seen  or 
heard  of  a  perfect  law,  or  a  perfect  constitution  on  earth  ?  IS'ot 
so  the  law  of  God. 

The  Law  of  the  Lord  is  perfect. 

The  testimony  of  the  Lord  is  sure. 

The  statutes  of  the  Lord  are  clean. 

The  commandment  of  the  Lord  is  pure. 

The  judgments  of  the  Lord  are  true  and  righteous  altogether. 
Ps.  xix.  7-9. 
Thus  sang  the  Psalmist  in  ancient  days,  and  the  apostle,  from 
his  own  experience  testifies  that  the  law  is  holy^  and  the  command- 
ment holy,  and  just  and  good,  Eom.  vii.  12.  Holiness  is  indeed  its 
chief  excellence,  however  hard  it  may  be  for  sinful  man  to  see 
that  it  is  so.  It  is  hard  for  us  to  estimate  the  holiness  of  the  law  of 
God,  for  sin  has  blinded  our  eyes  that  we  cannot  easily  discern 
spiritual  things.  It  would  have  been  impossible,  had  not  Christ 
Jesus  lived  on  earth,  and  shown  in  life  and  action  all  the  law 
commands.  Look  at  him,  and  study  his  character.  In  him  was 
no  guile.  There  was  no  fault,  no  error,  no  mistake.  In  thought, 
in  word,  and  in  deed,  he  kept  the  law  perfectly,  and  showed  to 
us  what  it  means. 

"  We  read  our  duty  in  his  word, 
But  in  his  life  the  law  appears 
Drawn  out  in  living  characters." 

Such  is  obedience  to  the  law,  and  had  there  been  no  sin,  such 
would  all  men  have  been.  What  a  blessed  world  would  this 
have  been,  when  wars  and  deceit,  and  ingratitude,  and  sorrow, 
should  have  been  unknown,  and  language  without  terms  to 
express  them.  Such  is  heaven.  It  is  the  glory  of  that  happy 
place,  that  there  the  law  is  perfectly  obeyed,  and  all  are  holy 
beings.  Go  through  all  those  vast  dominions.  Examine  nar- 
rowly each  inhabitant.  All  are  clothed  in  white,  and  their 
crowns  are  of  pure  gold.  Stain  or  blemish  or  spot  there  is  none, 
for  the  beauty  of  holiness  reigns.  An  unkind  word,  or  a  wrong 
11 


162  THE   LAW   OF   GOD. 

action,  or  a  sorrowful  face  is  never  seen  there — for  the  law  of  God 
is  obeyed.  That  same  law  which  is  given  to  us,  is  given  to  them, 
and  because  it  is  honored  there,  life  and  happiness  are  possessed. 
III.  The  law  is  spiritual. — It  goes  directly  to  the  heart,  and 
takes  cognizance  of  every  secret  thought.  We  are  apt  too  to  think 
of  it,  as  extending  merely  to  our  external  deportment,  and  that 
because  at  first  sight  it  appears  to  relate  chiefly  to  external 
actions,  therefore  it  has  little  to  do  with  those  that  are  spiritual 
and  eternal.  This  is  a  great  error.  Even  amidst  the  ceremonies 
of  the  Mosaic  ritual  there  are  ample  proofs  that  the  law  had 
reference  chiefly  to  the  heart.  ISTot  only  does  it  forbid  revenge, 
and  actual  bodily  injury  to  our  neighbor,  it  also  expressly  forbade 
the  Jews  to  hear  any  grudge  against  the  children  of  their  people, 
Lev,  xix.  18.  Hence  it  was  that  the  Psalmist  says,  Thou  desirest 
truth  in  the  inivard  jjarts,  Ps.  li.  6.  And  does  not  our  Saviour 
himself  sum  up  the  whole  law  of  the  ten  commandments,  in  the 
two  simple  precepts,  of  love  to  God,  and  love  to  man  ?  Jesus  said, 
Thou  shalt  love  the  Lord  thy  God  laith  all  thy  heart,  and  ivith  all  thy 
soul,  and  with  all  thy  mind.  This  is  the  first  and  great  command- 
ment. And  the  second  is  like  unto  it,  Thou  shalt  love  thy  neighbor  as 
thyself.  On  these  two  commandments  hang  all  the  law  and  the 
prophets,  Matt.  xxii.  37-40.  Look  at  our  Lord's  exposition  of 
the  commandments  in  Matthew,  and  see  how  he  applies  them  to 
the  heart.  He  detects  and  condemns  rage  in  its  spark;  licen- 
tiousness in  the  first  glance  of  the  eye ;  covetousness  in  thoughts ; 
and  profimeness  in  a  careless  expression.  The  luord  of  God  is  the 
sword  of  the  Spirit,  Eph.  ii.  17;  and  can  he  use  carnal  weapons? 
The  tvord  of  God  is  quick  and  poiuerful,  and  sharper  than  any  two- 
edged  sivord,  piercing  even  to  the  dividing  asunder  of  soul  and  spirit, 
and  of  the  joints  and  marroiv,  and  is  a  discerner  of  the  thoughts  and 
intents  of  the  heart,  Heb.  iv.  14.  Such  is  the  description  given  of 
its  nature  hy  the  apostle  Paul,  and  it  is  a  description  drawn  from 
his  own  experience.  He  had  been  dead  once.  He  had  looked 
on  the  law  as  a  mere  code  of  ceremonies,  and  thought  that  an 
external  conformity  was  all  that  was  required.  But  when  he 
examined  it  more  closely,  he  found  that  this  was  not  enough. 
The  law  also  said.  Thou  shalt  not  covet,  and  covetousness  is  a  sin 
of  the  heart.  Does  the  law  then,  in  one  particular,  go  down  to 
the  secret  thoughts  of  man  ?  If  so,  it  must  do  the  same  in  all ; 
and  then  who  can  stand  ?  Whose  heart  does  not  condemn  him 
before  God?     Who  is  not  then  guilty  of  breaking  each  one  of 


THE   LAW   OF   GOD.  163 

God's  commandments?  Thus  the  apostle  reasoned,  and  his  con- 
clusion was,  Iknov)  that  the  law  is  spiritual^  hut  I  am  carnal^  sold 
under  sin^  Eom.  vii.  7-14. 

Hence  it  is  easy  to  see  how  extensive  are  the  requisitions  of 
the  law.  If  every  sin  even  of  the  heart  is  forbidden, — and  if 
every  secret  thought  is  to  be  brought  into  conformity  to  the  law 
of  God, — then  we  may  well  say,  with  him  of  old,  Thy  command- 
ment is  exceeding  broad,  Ps.  cxix.  96. 

Its  holiness,  its  spirituality,  and  its  extent  appear  small  and 
unimportant  now  because  our  minds  are  so  occupied  with  the 
trifles  around  us,  that  we  see  not  the  magnitude  of  things  beyond. 
We  hold  up  our  little  hands  before  the  eye,  and  straightway  the 
glorious  sun  is  hidden  from  us.  But  the  time  is  coming  when  all 
these  trifles  will  have  vanished  away,  and  our  naked  souls  shall 
stand  before  the  bar  of  God.  Crowds  of  attending  angels  shall 
surround  us,  and  eternal  happiness  or  eternal  misery  shall  be  the 
result  of  that  day's  deliberations  and  decision.  Then  shall  the 
law  of  God  appear  in  its  majesty  and  purity.  The  splendors  of 
its  first  announcement  on  Mount  Sinai  shall  disappear  before  the 
stern  glory  in  which  it  shall  then  be  arrayed,  for  by  it  shall  we 
be  judged.  Those  who  have  had  the  written  law,  shall  be  judged 
by  the  written  law,  and  those  who  have  never  heard  the  law 
written  on  tables  of  stone  shall  be  judged  by  that  which  is  written 
on  their  hearts.  But  enter  not  into  judgment  loith  thy  servant  oh 
Lord,  for  in  thy  sight  shall  no  man  living  he  justified,  Ps.  cxliii.  2. 

IV.  The  lavj  shall  last  forever.  Human  laws  vary  with  the 
fancies  of  those  that  make  them,  or  the  exigencies  of  the  times ; 
but  God  never  changes,  and  his  law  is  like  himself,  immutable. 
That  which  it  required  of  Adam  in  the  garden  of  Eden,  the  same 
it  demanded  of  Israel  at  Sinai,  and  the  same  will  it  call  for  at  the 
judgment-day.  Forever,  oh  Lord,  thy  word  is  settled  in  heaven, 
Ps.  cxix.  89.  Verily  Tsay  unto  you,  Till  heaven  and  earth  pass  away 
one  jot  or  one  tittle  shall  in  no  wise  pass  from  the  law  till  all  he  fulfilled, 
Matt.  V.  18.  Nor  even  then  shall  it  fail.  Heaven  and  earth  shall 
pass  aivay,  hut  my  word  shall  not  pass  away.  Matt,  xxiv,  35. 

Such  is  the  law  of  God.  Its  terrible  sanctions,  and  its  glorious 
rewards,  we  cannot  now  speak  of,  but  it  is  important  to  ask,  in 
what  relation  we  stand  to  it  ? 

That  man  must  have  very  low  views  of  the  law  of  God,  or 
very  higb  ones  of  himself  who  thinks  he  is  able  in  himself 
to  obey  its  commands.     We  fearlessly  challenge  the  world  to 


164  THE   LAW   OF   GOD. 

produce  a  single  instance  of  a  man  who  has  never  transgressed 
the  law.  Who  is  there  on  whom  it  does  not  even  now  lay  its 
iron  grasp,  and  say  Pay  me  that  thou  owest?  Matt,  xviii.  28.  It 
is  in  vain  to  plead  past  or  prospective  obedience,  for  nothing  less 
than  perfect  and  perpetual  obedience  can  be  accepted. 

The  law  has  two  uses.  The  first  is  to  convince  us  of  our  sins. 
It  sets  before  us  our  duty  to  God,  and  it  shows  us  how  grossly  we 
have  failed  to  perform  that  duty.  It  shows  us  that  our  sins  de- 
serve and  shall  receive  punishment,  unless  we  can  find  some  way 
of  escape.  There  is  but  one  way,  and  that  way  is  by  the  cross  of 
Christ.  The  law,  therefore,  is  our  schoolmaster,  which  leads,  or 
rather  drives  us  to  Christ,  that  we  may  be  justified  by  faith,  Gal. 
iii.  24.  The  second  is,  to  be  the  rule  whereby  our  lives  must  be 
regulated.  We  do  not  expect  to  be  justified  by  our  obedience  to 
the  law — but  by  the  obedience  of  Christ,  who,  in  our  stead,  has 
obeyed  the  law  and  made  it  honorable.  But  he  who  is  justified 
by  Christ,  must  necessarily  lead  a  holy  life ;  and  what  standard 
of  holiness  is  there,  or  can  there  be,  except  the  unchanged  and 
immutable  law  ?  Let  no  man  say,  therefore,  that  we  undervalue 
the  law,  or  remove  the  necessity  of  obeying  it.  We  honor  the 
law.  It  must  be  studied,  and  it  must  be  obeyed ;  for  he  who 
does  not  study  and  understand  the  law,  will  never  feel  that  he 
needs  to  come  to  Christ.  And  he  who  having  come  to  Christ, 
does  not  obey  the  law,  by  that  very  disobedience,  shows  that  his 
profession  is  false,  and  his  heart  unchanged. 

Macao,  February  25,  1844. 


SEEMON    XIX. 

ADOPTION. 

But  as  many  as  received  him,  to  them  gave  he  power  to  become  the  sons  of  God, 
even  to  them  that  believe  in  his  name. — John  i.  12. 

It  is  not  an  uncommon  thing  among  men  for  one  person  to  be 
adopted  into  the  family  of  another.  Such  acts  are  legal,  and 
often  useful,  and  are  acknowledged  as  such  in  almost  all  coun- 
tries. The  person  so  adopted  takes  the  name,  adopts  the  customs, 
and  enjoys  the  privileges  of  the  original  members  of  the  family 
with  which  he  becomes  connected.  Adoption  is  often  the  act  of 
some  wealthy  and  childless  man.  And  most  commonly  there  is 
something  in  the  personal  appearance,  character,  or  history  of  the 
person  adopted  which  induces  to  such  a  course.  There  are  un- 
doubtedly cases  in  which  it  arises  from  motives  of  pure  com- 
passion and  benevolence ;  but  generally  the  person  adopting  pays 
as  much  regard  to  his  own  interest  as  to  that  of  the  person  whose 
society  he  seeks. 

In  God's  family  there  is  also  an  adojjtion  of  sons^  Gal.  iv.  5, 
and  upon  it  depend  important  consequences.  It  is  one  of  the 
benefits  which  they  receive,  who  by  God's  grace  are  effectually 
called  from  sin  to  holiness ;  from  a  state  of  wrath  to  a  state  of 
favor :  and  it  is  one  that  shows  in  a  surprising  manner  the  in- 
effable love  of  God.  In  adoption  among  men  a  stranger  is  taken 
into  the  family  and  treated  as  one  of  them,  though  the  very  act 
of  adoption  presupposes  that  he  has  no  original  right  to  such 
treatment.  But  in  the  gracious  dealings  of  God  there  is  even 
more  than  this.  Not  merely  does  he  accept  the  believer  as  right- 
eous in  his  sight  for  Christ's  sake — not  merely  does  he  pardon 
his  sins,  promise  him  exemption  from  punishment,  and  the  en- 
joyments of  the  glories  of  heaven — there  are  blessings  even  richer 
and  sweeter  than  these.     He  receives  the  believer  into  the  num- 


166  ADOPTION. 

ber,  and  gives  him  a  right  to  all  the  privileges  of  the  sons  of  God. 
And  what  relation  can  be  nearer  or  dearer  than  this?  When 
its  nearness  is  contrasted  with  our  natural  distance  from  God,  and 
our  unfitness  for  such  intimacy,  we  shall  find  it  hard  to  conceive, 
and  still  harder  to  declare,  how  great  that  grace  is  which  calls  us 
to  such  a  privilege.  Naturally  we  are  very  far  from  God.  Yf  e 
neither  know  him,  nor  care  to  be  under  his  eye.  We  count  it  no 
honor  or  privilege  to  be  his ;  and  by  our  actions,  if  not  by  our 
words,  we  say  to  the  Almighty — Depart  from  us,  we  desire  not  the 
hnoivleclge  of  thy  ways,  Job  xxi.  14.  Why  should  he  seek  for  us, 
or  wish  to  adopt  us  into  his  family  ?  He  is  no  childless  being  who 
needs  some  one  to  console  his  loneliness.  The  Son  of  his  love, 
\v\io  is  the  brightness  of  his  glory,  and  the  express  image  of  his 
person,  and  in  whom  he  greatly  delights,  is  ever  in  his  bosom. 
Heaven  is  filled  with  holy  beings,  in  whom  as  in  unsullied  mir- 
rors, his  own  glory  is  reflected ;  and  it  would  be  melancholy 
indeed  to  think  that  any  world  beside  our  own  was  peopled  with 
a  race  of  sinners.  Why  select  his  sons  from  among  sinful  men, 
when  God  is  able  out  of  the  very  stones  to  raise  up  children  ? 
Yet  behold  the  love  of  God  !  He  passed  rebellious  angels  by,  and 
sent  the  offers  of  grace  and  life  to  our  world.  And  though  his 
offers  were  received  with  neglect,  and  often  with  scorn,  his  pur- 
poses of  mercy  have  never  been  remitted.  He  follows  us,  he  calls 
us,  he  entreats  our  return.  How  shall  I  give  thee  ujy,  Ephraim  f 
How  shall  I  deliver  thee,  Israel?  How  shall  I  maize  thee  as  Admahf 
How  shall  I  set  thee  as  Zeboim  f  Mine  heart  is  turned  within  one. 
My  repentings  are  kindled  together,  Hos.  xi.  8.  Like  the  father  of 
the  prodigal  son,  he  sees  us  when  yet  a  great  way  off,  and  runs 
to  meet  us  on  our  return,  and  counts  no  gifts  or  honors  too  high 
to  bestow  upon  us.  And  thus  it  comes  to  pass,  that  in  the  place 
where  it  tvas  said  unto  them,  Ye  are  not  my  people,  they  are  called,  the 
children  of  the  Living  God,  Rom.  ix.  26. 

The  cause  of  this  distinguishing  favo]-  will  be  sought  in  vain,  if 
sought  in  ourselves.  It  is  found  in  the  sovereign  electing  love  of 
God  alone.  This  is  declared  by  the  apostle  Paul  in  terms  as  clear  as 
it  is  in  the  power  of  human  language  to  use.  He  hath  predestin- 
ated us  to  the  adojition  of  children  by  Jesus  Christ  to  himself  accord- 
ing to  tlie  good  pleasure  of  his  will,  Eph.  i.  5.  What  he  once  said 
to  Israel,  he  now  says  to  all  who  become  the  sons  of  God.  None 
eye  pitied  thee,  to  have  coni'passion  on  thee :  hut  thou  ivast  cast  out  into 
the  open  field  to  the  loathing  of  thy  pei'son,  in  the  day  that  thou  wasi 


ADOPTION.  167 

horn.  And  when  I  passed  hy  thee,  and  saw  thee  polluted  in  thine  own 
Hood,  I  said  unto  thee  when  thou  wast  in  thy  blood,  Live :  yea,  I  said 
unto  thee  when  thou  wast  in  thy  blood,  Live]  Ezek.  xvi.  5,  6.  He  de- 
termined of  his  own  free  will  and  grace,  to  call  those  who  shall 
be  saved  into  the  fellowship  of  his  Son.  For  this  purpose  he  casts 
their  lots  where  they  hear  the  gospel ;  by  his  grace  he  inclines 
their  hearts  to  receive  the  truth,  and  to  return  to  himself 
Thus  he  invites  them  to  Christ,  and  they  become  one  with  him. 
Is  he  a  son  ?     So  are  they.     Is  he  beloved  ?     So  are  they. 

In  the  act  of  adoption,  as  well  as  in  justification  and  sanctifi- 
cation,  the  office  and  importance  of  faith  is  seen.  It  is  only  those 
who  believe  in  Christ  that  are  received  into  this  relation.  To  as 
many  as  believed  on  him,  to  them  gave  he  power  to  become  the  sons  of 
God,  John  i.  12.  It  is  by  faith  that  the  believer  is  united  with 
Christ,  and  in  consecjuence  of  that  union,  he  is  regarded  and 
treated  as  a  son.  Behold  then  what  manner  of  love  the  Father  hath 
hestoiued  upon  us,  that  we  should  he  called  the  sons  of  God !  therefore 
the  world  knoweth  us  not  because  it  hneio  him  not.  Beloved,  now  are  we 
the  sons  of  God,  and  it  doth  not  yet  appear  ivhat  toe  shall  be:  but  we 
know  that  when  he  shall  appear,  we  shall  be  like  him,  for  ive  shall  see 
him  as  he  is,  1  John  iii.  1,  2.  The  privileges  of  the  sons  of  God  it 
would  be  in  vain  to  attempt  to  enumerate.  Even  the  beloved 
disciple  did  not  profess  to  know  them  all ;  but  there  are  more 
than  enough  revealed  to  make  the  heart  overflow  with  gratitude 
to  the  God  who  has  bestowed  such  grace  upon  us.  It  was  to  be 
expected  that  God  should  enrich  with  many  gifts  those  whom  he 
adopts  as  sons.  Even  among  men  it  is  so.  We  being  evil,  give 
good  gifts  to  our  children ;  and  shall  not  God  much  more,  give 
good  things  to  those  he  loves?  He  that  sjxtred  not  his  own  Son,  but 
freely  gave  him  up  for  us  all,  how  shall  he  not  ivith  him  also  give  us 
all  things  ?  Kom.  viii.  32. 

One  of  the  chief  benefits  attending  our  adoption  into  the  family 
of  God,  is  confidence  before  him.  In  our  natural  state  we  fear  our 
Creator,  and  like  Adam  in  Eden,  we  hide  ourselves  when  we  hear 
him  coming — or  if  we  appear  before  him,  it  is  with  fear  and  trem- 
bling. We  stand  as  criminals  dreading  the  lash,  and  we  are  like 
slaves  possessed  with  the  spirit  of  bondage.  How  can  such  a  one 
love  God  ?  How  can  he  appear  in  the  presence  of  the  Holy  One 
who  inhabits  eternity,  without  confusion  ?  But  when  the  spirit 
of  adoption  is  received,  all  this  is  changed,  and  he  who  formerly 
stood  afar  off,  is  brought  nigh  by  the  blood  of  Christ.     God  is  no 


168  ADOPTION. 

longer  an  angry  judge,  but  a  gracious  Father,  and  all  unworthy 
as  the  believer  is,  he  stands  in  his  presence  with  confidence,  thinks 
of  him  with  affection,  and  calls  upon  him  without  fear.  Having 
received  the  spirit  of  adoption  he  cries  Abba,  Father,  Kom.  viii.  15, 
and  from  that  time  forth  he  says  to  the  Almighty,  My  Father,  thou 
art  the  guide  of  my  youth,  Jer.  iv.  4.  No  relation  on  earth  is  dearer 
than  that  between  a  father  and  his  son,  and  yet  this  is  the  relation 
in  which  God  chooses  to  stand  towards  us.  It  would  have  been 
presumptuous  in  us  to  aspire  so  high,  but  we  may  now  do  it  with- 
out fear,  for  it  is  Christ  himself  who  teaches  us  to  say,  Our  Father 
which  art  in  heaven.  Matt.  vi.  9.  By  no  other  religion  is  God 
brought  into  such  near  relations  to  man.  Even  the  ancient  Jews 
compared  with  the  Christians  stood  afar  off,  and  the  name  of  God, 
Jehovah,  they  scarcely  dared  to  pronounce.  It  is  related  that  a 
Christian,  a  Jew  and  a  Pagan,  once  met  together.  The  Christian 
demanded  of  the  last  by  what  name  he  called  the  god  he  wor- 
shipped ;  but  the  Pagan  could  not  answer,  for  their  name  is  Le- 
gion. The  Jew  said,  "  We  call  our  God,  Jehovah,  Jehovah  God, 
the  Almighty  and  Eternal,  the  self-existing  and  unchangeable." 
"It  is  a  glorious  name,"  replied  the  Pagan,  "but  a  fearful  one." 
The  Christian  said,  "  We  call  him  Our  Father,''  and  the  Jew  and 
the  Pagan  joined  their  hands  and  exclaimed,  "  We  also  will  wor- 
ship him." 

The  Spirit  itself  beareth  ivitness  ivith  our  spirit  that  toe  are  the  chil- 
dren of  Ood,  and  if  children  then  heirs,  heirs  of  God,  and  joint  heirs 
with  Christ,  Eom.  viii.  16, 17.  This  is  another  of  the  benefits  of  adop- 
tion into  the  family  of  God.  Among  men,  he  who  is  adopted 
expects  to  receive  an  inheritance  among  the  children  ef  the  fam- 
ily which  he  joins,  but  that  inheritance  is  often  small.  Not  so 
here.  The  riches  of  God  are  infinite.  "  The  cattle  upon  a  thou- 
sand hills  are  his— the  treasures  of  the  earth  and  of  the  sea  are 
his,  and  the  shining  stars  above,  are  but  golden  sands  around  his 
footstool."  What  an  inheritance  may  his  children  expect  to  re- 
ceive from  him.  All  things  are  his  to  bestow,  and  he  is  willing 
to  give  all  things.  Nay,  already  has  he  done  it,  for  in  his  own  book 
we  read.  All  things  are  yours,  whether  Paid  or  Apollos,  or  Cephas, 
or  the  icorld,  or  life,  or  death,  or  things  2nesent,  or  things  to  come  ;  all 
things  are  yours,  1  Cor.  iii.  21,  22.  It  is  declared  over  and  over 
again  that  the  sons  of  God  shall  want  no  good  thing,  and  that 
whatsoever  they  ask  they  shall  receive. 

I  am  aware  that  to  all  this  it  is  objected  that  those  who  pro- 


ADOPTION.  169 

fess  to  be  Christians,  are  no  better  off  in  this  world  than  others, 
and  that  many  of  them  even  are  called  to  endure  sorer  afflictions 
than  those  around  who  make  no  such  professions.  This  apparent 
incongruity  between  the  promises  and  the  actual  condition  has  led 
many  to  doubt  the  truth  of  God's  word,  and  even  induced  be- 
lievers themselves  to  despond.  But  it  requires  very  little  con- 
sideration to  show  that  there  is  no  real  incongruity ;  nor  will  it 
surprise  the  man  in  whose  heart  true  faith  is  found,  to  be  told, 
that  these  temporary  privations  and  afflictions,  are  but  additional 
evidences  of  the  love  of  God ;  and  that  in  the  end  they  shall  ac- 
complish still  greater  good  to  those  exercised  by  them.  The 
Christian  in  this  world  is  but  a  minor.  He  is  under  age,  and  there- 
fore it  is  not  to  be  supposed  that  he  shall  at  once  enter  on  the  full 
enjoyment  of  his  whole  estate.  The  inheritance  is  reserved  for 
him.  It  is  laid  up  in  store,  and  kept  beyond  the  reach  of  rob- 
bery or  loss.  A  sufficient  support  is  given  to  him,  and  in  due 
season  he  shall  enter  on  the  enjoyment  of  the  whole  ;  and  that  en- 
joyment shall  be  prolonged  throughout  eternity.  How  different 
is  his  estate  from  that  of  heirs  on  earth !  For  many  years  they 
look  forward  to  the  possession  of  their  inheritance,  and  when  at  last 
they  obtain  it,  with  what  a  precarious  grasp  do  they  hold  it ! 
Wicked  men  may  deprive  them  of  it.  The  winds,  or  the  waves,  or 
the  fire  may  destroy  it ;  and  at  the  best,  a  very  few  years  will  call 
them  away  from  it.  Not  so  the  Christian's  inheritance.  For  a  few 
years  he  expects  it,  and  then  through  unending  ages  he  possesses 
and  enjoys  it.  It  never  grows  old.  It  never  grows  less.  On  the 
contrary,  it  is  constantly  increasing  in  value,  nor  has  he  the  slight- 
est fear  of  being  deprived  of  it.  And  the  trials  and  losses  the 
Christian  meets  with  in  this  state,  are  really  blessings  in  disguise. 
They  are  not  pleasant  to  bear.  They  often  wring  his  heart  with 
anguish.  Nevertheless  afterwards,  they  bring  forth  the  peaceable 
fruits  of  righteousness,  to  them  that  are  exercised  therewith.  We 
are  like  children  who  need  to  be  educated,  and  disciplined  for  fu- 
ture life — and  rest  assured  God  will  not  spoil  his  children.  If 
they  need  it,  he  will  use  the  rod,  and  his  soul  will  not  spare  for 
their  crying.  Whom  the  Lord  loveth  he  chasteneth,  and  scourgeth 
every  son  whom  he  receiveth.  If  you  endure  chastening  God  dealeth 
loith  you  as  with  sons,  for  what  son  is  he  whom  the  father  chasteneth 
not  f  But  if  ye  be  without  chastisement  whereo  all  are  partakers, 
then  are  ye  bastards  and  not  sons,  Heb.  xii.  6-8.  We  are  like  men 
sick  of  a  severe  disease,  and  the  physician  who  would  cure  it, 


170  ADOPTION. 

must  use  bis  sharp  instruments  and  bitter  drugs.  Does  tbe  phy- 
sician bate  bis  patient  because  be  uses  these  painful  methods  to 
cure  him?  Or  would  be  show  more  love  were  he  to  bold  his 
hand,  and  administer  opiates  when  sharp  stimulants  are  needed  ? 
Tbe  great  Physician  of  souls  understands  well  our  case,  and  no 
one  who  has  trusted  to  his  skill  has  ever  repented  of  his  confi- 
dence. 

Judge  not  the  Lord  by  feeble  sense, 

But  trust  him  for  his  grace, 
Behind  a  frowning  providence 

He  liiJes  a  smiling  face. 

In  the  darkest  hour,  and  times  of  deepest  distress,  when  flesh 
and  heart  faileth,  still  God  is  the  strength  of  tbe  Christian's  heart, 
and  his  portion  forever.  Weeping  may  endure  for  a  night,  but 
assuredly  joy  shall  come  in  the  morning,  and  the  believer  shall 
say,  with  him  of  old,  It  is  good  for  me  that  Ihaveheen  afflided,  Ps. 
cxix.  71. 

Tbe  promise  is  sure  to  the  sons  of  God,  that  all  things  shall 
work  together  for  their  good.  Some  things  bear  the  appearance 
of  evil  on  their  face,  but  they  leave  tbe  peaceable  fruits  of  right- 
eousness behind  them.  Therefore,  neither  tribulation  nor  dis- 
tress, nor  famine  nor  nakedness,  nor  peril  nor  sword,  shall  sepa- 
rate tbe  believer  from  the  love  of  God,  or  remove  his  claim  to  be 
considered  as  a  son  of  God.  All  these  things  may  come  upon 
him,  but  there  is  a  band  that  rules,  and  directs,  and  restrains 
them  all,  and  that  hand  is  his  Father'' s  hand. 

But  before  any  one  can  lay  claim  to  these  great  privileges 
which  the  sons  of  God  enjoy,  he  must  be  satisfied  that  he  is 
really  a  child  of  God.  How,  then,  shall  this  be  learned  ?  It  is 
not  a  trifling  subject,  nor  should  we  delay  to  satisfy  ourselves  on 
this  point.  Some  complain  that  it  is  difficult,  while  others  affirm 
that  it  is  impossible  to  know  it  with  certainty,  and  presumptuous 
to  suppose  that  we  can  be  assured  of  our  final  salvation,  until  we 
are  actually  in  the  possession  of  it.  That  it  is  presumptuous  to 
aspire  after  such  assurance,  it  would  be  difficult  to  show,  and  why 
it  should  be  impossible,  it  is  hard  to  conceive.  It  is  not  ordi- 
narily difficult  for  men  on  earth  to  learn  who  their  parents  are. 
A  child  usually  knows  its  own  father.  There  are  bonds  of  attrac- 
tion between  the  two,  and  tbe  child's  afiection  and  reverence 
usually  make  it  manifest  to  others.  It  is  even  so  here.  Our 
feelings  toward  God,  our  reverence  and  affection  for  him,  and  tho 


ADOPTION.  171 

manner  in  wliicli  we  act  in  all  our  intercourse  with  him  and  for 
him,  are  the  best  evidences  whether  we  are  really  his  children  or 
not.  Hereby  do  toe  know  that  he  abideth  in  i(s,  hy  the  sinrit  ivliich 
he  hath  given  us,  1  John  iii.  24 ;  for  the  spirit  itself  beareth  ivitness 
with  our  spirit  that  ice  are  the  children  of  Ood,  Rom,  viii.  16. 

Would  you  know,  then,  whether  you  have  been  received  into 
the  family  of  God?  How  do  you  regard  him?  Do  you  reve- 
rence him  as  the  great,  and  glorious,  and  holy  God,  who  inhabits 
eternity,  and  the  praises  thereof?  Do  you  delight  to  think  of 
him,  as  a  just  and  pure  Spirit,  who  cannot  look  upon  iniquity — 
in  whose  presence  the  heavens  are  not  clean  ?  At  the  same  time, 
while  you  feel  towards  him  all  the  reverence  due  from  a  creature 
to  its  Creator,  do  you  regard  him  as  a  kind  and  atfectionate 
Father,  reconciled  to  you  through  the  death  of  Cbrist?  Do 
thoughts  of  him,  and  frequent  recollections  of  his  grace  and  excel- 
lence, come  into  your  minds,  as  naturally  as  affectionate  remem- 
brances of  a  father  do,  into  the  heart  of  an  obedient  child  ?  What 
is  the  character  of  your  prayers  to  him  ?  The  child  of  God  comes 
to  his  heavenly  Father,  as  to  a  tried  and  faithful  friend.  He 
delights  to  hold  communion  with  him.  Pie  has  no  concealments 
from  his  God  ;  and  the  full  tide  of  affection,  that  finds  on  earth 
no  suitable  object  for  all  its  strength,  gushes  forth,  as,  with  the 
spirit  of  adoption,  he  cries,  xibba,  Father.  He  asks  himself.  How 
would  m}^  father  have  me  act  in  such  and  such  circumstances  ? 
and  he  has  no  greater  delight  than  to  bring  all  his  works,  and 
perform  them  as  under  the  very  eye  of  God.  He  that  doeth  evil 
hateth  the  light,  neither  cometh  to  the  light,  lest  Ms  deeds  shoidd  be 
reproved.  But  the  child  of  God  fears  not  to  bring  even  his  im- 
perfect services;  and  if  he  has  done  wrong,  his  spirit  finds  no 
rest,  until,  with  ingenuous  repentance,  he  has  confessed  them  to 
God. 

We  judge  of  parents,  in  some  degree,  by  their  children.  Let 
the  children  of  the  Most  High  so  act,  that  God  shall  not  be 
ashamed  of  them.  Is  he  holy?  So  must  his  children  be.  Is  lie 
kind  and  compassionate  ?  So  let  all  his  children  prove.  Be  ijc 
therefore  perfect,  even  as  your  Father  ivhich  is  in  heaven  is  perfect, 
Matt.  V.  48. 

It  is  almost  superfluous  to  add,  that  no  class  of  men  are  so 
truly  happy,  as  those  that  are  the  sons  of  God.  We  have  seen 
that  they  are  not  exempted  from  afflictions  and  trials.  It  is  true 
of  them,  as  of  all  around,  that  man  is  born  unto  troubles  as  the 


172  ADOPTION. 

sparks  fly  upward.  Nay,  I  have  often  thought,  that  the  Chris- 
tian has  more  sorrows,  and  he  feels  them  more  acutely  than  the 
men  of  the  world.  Yet  it  is  no  paradox  to  assert  that,  notwith- 
standing all  this,  his  joys  are  for  greater  and  more  desirable  than 
theirs.  There  is  an  illumination  of  the  understanding,  and  an 
enlargement  of  the  capacities,  in  the  child  of  God,  which,  while 
it  subjects  him  to  some  sorrows,  which  men  of  the  world  do  not 
experience  at  present,  at  the  same  time  opens  to  him  stores  of 
enjoyments,  which  other  men  do  not  understand,  and  which 
more  than  counterbalance  his  added  sorrows.  Has  he  not  a  hope 
fixed  upon  the  rock  of  ages,  even  in  the  darkest  hour  ?  What 
though  the  storms  rage,  and  the  tempests  lower?  What  though 
all  around  him  are  pale  with  fear,  and  trembling  with  anxiety  ? 
True,  there  are  dark  clouds,  but  he  knows  that  behind  those 
cloads,  the  hand  of  his  Father  is  stretched  out  for  his  defence.  It 
is  said  that  a  little  child  on  ship-board  in  a  storm  was  observed 
to  be  as  calm  and  happy  as  usual,  though  all  around  were  in 
momentary  expectation  of  perishing.  On  being  asked  if  he  had 
no  fears,  he  replied,  with  child-like  simplicity  and  confidence, 
"No,  my  Father  is  at  the  helm."  Even  so  may  the  Christian 
say;  for  he  has  heard  a  voice,  which  says  to  him.  When  thou 
jMssest  through  the  waters,  I  will  he  with  thee,  and  through  the  rivers, 
they  shall  not  overflow  thee.  When  thou  walkest  through  the  fire,  thou 
shall  not  he  hurned ;  neither  shall  the  flame  kindle  iipon  thee,  Is. 
xliii.  2. 

And  what  though  he  has  but  little  of  what  this  world  calls 
riches!  His  residence  may  be  a  cottage,  his  clothes  may  be 
coarse,  his  food  scanty,  and  his  friends  few;  but  what  can  he 
want,  who  calls  God  his  Father  ?  Nor  is  he  deprived  of  gratifi- 
cation in  the  sight  of  that  which  he  sees  around  him,  though  he 
may  not  call  it  his  own.  He  is  related  to  everything  he  sees, 
from  the  stately  oak  to  the  bending  blade  of  grass — from  the 
glow-worm  to  the  sun  in  the  heavens — because  the  Maker  of  all 
these  is  his  Father. 

"  His  are  the  mountains,  and  the  valleys  his, 
And  the  resplendent  rivers,  his  to  enjoy 
With  a  propriety  that  none  can  feel 
But  who,  with  filial  confidence  inspired, 
Can  lift  to  lieaven  an  unpresumptuous  eye, 
And,  smiling,  say, '  My  Father  made  them  all.' " 

Macao,  March  3,  1844. 


SERMON    XX. 

THE    GOLDEN    CALF    AT    SINAL 

Therefore  now  go,  lead  the  people  unto  the  place  of  which  I  have  spoken  unto  thee  : 
behold,  mine  angel  shall  go  before  thee :  nevertheless,  in  the  day  when  I  visit  I 
will  visit  their  sin  upon  them.  And  the  Lord  plagued  the  people  because  they 
made  the  calf  which  Aaron  made. — Exod.  xxxii.  34,  35. 

After  the  law  was  given  on  Mount  Sinai,  there  was  a  pause. 
Then  Moses  came  and  told  the  people  all  the  loords  of  the  Lord,  and  all 
the  judgments :  and  all  the  people  ansivered  ivith  one  voice  and  said : 
All  the  ivords  lohich  the  Lord  hath  said,  loill  we  do,  Exod,  xxiv.  3. 
This  unanimous  consent  of  the  people  was  followed  by  the  solemn 
ratification  of  the  national  covenant  between  God  and  Israel.  Mo- 
ses and  Aaron  and  seventy  elders,  after  the  appropriate  sacrifices 
and  offerings  went  up  into  the  mountain.  There,  they  saw  the  God 
of  Israel,  and  there  was  under  his  feet  as  it  were  a  pa,ved  work  of  a 
sapphire  stone,  and  as  it  were  the  body  of  heaven  in  its  clearness,  and 
upon  the  nobles  of  the  children  of  Israel  he  laid  not  his  hamd:  also  they 
saio  God,  and  did  eat  and  drink,  Exod.  xxiv.  10-11.  Thus  the 
covenant  was  ratified ;  the  laws  of  God  were  clearly  made  known ; 
the  people  promised  obedience ;  he  became  their  God,  and  they 
were  called  his  people.  Then  again  there  was  a  pause,  and  a  cloud 
covered  the  mount,  and  the  glory  of  the  Lord  abode  upon  Mount  Sinai, 
and  the  cloud  covered  it  six  days.  And  the  sight  of  the  glory  of  the 
Lord  was  like  devouring  fire  on  the  top  of  the  mount,  in  the  eyes  of  the 
childi'en  of  Israel,  Exod.  xxiv.  15-17. 

At  no  time  since  the  creation  of  the  world  were  so  many  and 
such  magnificent  displays  of  the  glory  and  the  power  of  God 
made  to  men,  as  at  the  period  when  the  law  was  given  from 
Mount  Sinai.  No  nation  ever  saw  him,  and  heard  his  voice,  as 
did  Israel.  With  what  feelings  of  awe  must  the  nation  have 
gazed  upon  that  devouring  fire,  as  it  flamed  in  the  desert !  The 
trumpet  had  ceased  to  sound,  and  the  voice  of  God  was  no  more 


174  THE   GOLDEN   CALF  AT  SINAL 

heard,  and  they  stood  in  tliose  ancient  solitudes  gazing,  and  fear- 
ing, and  yet  adoring  the  God  who  had  shown  so  much  conde- 
scension, and  of  whose  faithfulness  to  his  promises  they  were 
now  the  witnesses.  Keasoning  after  the  manner  of  men,  we  should 
say,  that  a  people  who  had  seen  such  wonderful  things,  and 
received  such  distinguishing  mercies,  could  not  speedily,  if  ever, 
prove  recreant  to  their  solemn  vows.  Least  of  all  should  we 
expect,  that  in  sight  of  all  these  tokens  of  divine  presence,  they 
should  openly  rebel  against  the  Lord.  But  it  is  a  melancholy 
page  in  the  history  of  human  nature  which  we  read  at  the  foot 
of  Mount  Sinai.  Even  in  Horeh^  the  scene  of  all  these  ivonders^  they 
provoked  the  Lord,  to  ivrath,  so  that  the  Lord  was  angry  ivith  them,  to 
have  destroyed  them,  Deut.  ix.  8. 

After  the  six  days  in  which  the  glory  of  the  Lord  appeared 
upon  the  mountains,  and  which  it  would  seem  that  Moses  spent 
in  solitary  communion  Avith  God,  the  Lord  called  unto  him  out 
of  the  midst  of  the  cloud.  He  then  went  into  the  cloud  into  the 
immediate  presence  of  the  Almighty,  and  remained  in  the  mount 
forty  days,  and  forty  nights,  Exod.  xxiv.  16-18.  This  first  period 
is  not  to  be  confounded  with  another  similar  period,  which  he 
afterwards  spent  there,  Deut.  ix.  18.  During  all  this  time  he  did 
neither  eat  bread,  nor  drink  water,  Deut.  ix.  9.  What  his  em- 
ployments were,  we  scarcely  know.  During  a  part  of  the  time, 
he  was  employed  in  receiving  the  tables  of  stone,  on  which  the 
ten  commandments  were  written:  and  in  receiving  the  minute 
directions  and  instructions  of  God,  respecting  the  tabernacle  and 
its  furniture,  and  the  priesthood  of  Aaron.  The  patterns  of  all 
these  things  were  showed  to  him  in  the  mount,  Exod.  xxv.  40 ; 
Heb.  viii.  5.  Doubtless,  he  also  spent  much  time  in  prayer,  and 
communion  with  God,  Exod.  xxxi.  18.  It  was  a  solemn  and  a 
sacred  time,  even  as  Elijah  in  the  same  desert,  and  as  Christ,  each 
fiisting  for  forty  days,  were  prepared  for'  the  great  works  which 
tlicy  respectively  accomplished.  He  that  would  serve  God  ac- 
ceptably before  men,  must  needs  spend  much  time  in  intimate 
communion  with  his  Creator  in  solitude. 

The  Israelites  were  still  at  the  base  of  the  mountain.  It  still 
burned  with  fire,  and  its  smoke  still  ascended  unto  heaven.  For 
awhile  they  gazed  with  curiosity  and  with  fear.  By  degrees 
these  feelings  abated,  and  at  length,  strange  to  say,  gave  place  to 
indifference — nay  to  satiety  and  contempt.  Mere  outward  ordi- 
nances and  imposing  ceremonies  have  little  permanent  effect,  if 


THE   GOLDEN   CALF   AT   SINAI.       .  175 

the  lieart  remain  untouclied.  Israel  was  tlie  professed  people  of 
God,  but  there  is  every  reason  to  suppose  that  the  majority  were 
far  from  being  true  worshippers  of  Jehovah.  They  were  mere 
professors,  at  first  even  clamorous  in  their  profession,  then  indif- 
ferent, then  rebellious.  They  were  those  whom  Christ  compares 
to  the  stony  ground.  The  seed  falls  on  the  ground  where  there  is 
not  much  earth,  and  immediately  springs  up  because  it  has  no 
depth  of  earth ;  but  when  the  sun  is  up,  it  is  scorched  and 
withers  away. 

For  several  days  they  waited  for  Moses,  but  at  last  weary  of 
waiting,  they  came  in  a  tumult  to  Aaron,  and  demanded  of  him 
that  he  should  make  them  Gods  to  go  before  them,  Exod.  xxxii.  1. 
In  their  hearts  it  would  seem,  they  were  already  desirous  to  return 
to  the  land  of  Egypt.  Indeed,  Stephen,  the  first  martyr  of  the 
Christian  church,  expressly  charges  them  with  harboring  such  a 
purpose — In  their  hearts  they  turned  hack  again  into  Egypt^  Acts 
vii.  39.  We  might  have  hoped,  that  Aaron,  the  brother  of 
Moses,  and  the  intended  high  priest  of  Israel,  would  have  with- 
stood their  wicked  intentions.  But  so  far  as  appears,  he  made  no 
remonstrance,  and  gave  them  no  warning.  He  called  for  their 
goklen  ornaments,  and  they  hastily  brought  their  most  precious 
jewels.  Of  these  he  made  a  golden  calf,  and  set  it  up  before 
them.  It  was  received  with  applause,  and  the  people,  mindless  of 
the  voice  of  God,  which  had  said,  I  have  brought  thee  out  of  the  land 
of  Egypt^  Exod.  xx.  2,  exclaimed.  These  he  thy  Gods,  oh  Israel,  which 
hrought  thee  up  out  of  the  land  of  Egypt,  Exod.  xxxii.  4.  In  Egypt 
they  had  been  accustomed  to  seeing  their  neighbors  worship 
Osiris  under  the  form  of  a  calf,  and  to  this  they  naturally  turned 
as  the  most  appropriate  representation  of  God.  It  is  not  certain 
that  they  meant  to  forsake  entirely  the  worship  of  Jehovah,  but 
they  had  been  so  long  accustomed  to  seeing  God  worshipped  by 
means  of  images,  that  they  wished  still  to  continue  the  practice. 
This  at  least  was  Aaron's  intention,  for  he  built  an  altar  before 
the  calf,  and  made  proclamation  saying,  To-rnorrovj  is  a  feast  unto 
Jehovah,  Exod.  xxxii.  5.  But  how  miserable  a  subterfuge  was 
this !  "What  ideas  could  they  have  of  the  glorious  Jehovah,  when 
they  represented  him  under  the  image  of  an  ox  that  eateth  grass? 
What  memories  were  theirs,  that  did  not  recall  the  solemn  words. 
Thou  shalt  not  make  unto  thee  any  graven  image,  or  any  likeness  of 
anything  that  is  in  heaven  above,  or  in  the  earth  beneath.  How  could 
they  suppose,  that  the  God  who  had  showed  himself  in  such 


176  THE   GOLDEN   CALF   AT   SINAL 

array  of  splendor  and  ninjcsty  on  tliat  mountain's  top,  could  be 
pleased  with  such  representations  at  its  base  ?  But  no  thought 
of  these  things  entered  their  minds.  Early  on  the  morroiv  they 
rose  up,  and  began  their  worship.  They  offered  burni-offerings  and 
Irowjht  peace-offerings.  They  sat  doiun  to  eat  and  drink,  and  they 
rose  up  to  play,  Exod.  xxxii.  6.  This  last  expression  is  one  that 
fills  tbe  mind  with  painful  suspicions.  They  rose  up  to  play.  It 
is  well  known  that  in  the  worship  of  many  of  the  idols  of  the 
heathen,  there  were  rites  of  a  nature  so  brutal  and  obscene,  that 
it  is  a  shame  even  to  speak  of  them ;  and  these  rites  are  occasion- 
ally referred  to  in  Scripture,  by  the  very  expression  here  used. 

AVhat  a  spectacle  was  here !  But  a  few  short  weeks  before, 
and  the  nation  had  stood  trembling  at  the  foot  of  Sinai.  They 
had  heard  that  fearful  trumpet's  voice — had  seen  the  ascending 
flame  and  smoke — had  felt  the  earth  quake  beneath  them.  The 
command  had  sounded  in  their  ears,  and  repeatedly  they  had 
promised  obedience.  Even  yet  was  the  mountain  smoking  before 
them,  and  already  were  they  openly  and  shamelessly  violating 
the  commands  they  had  promised  to  obey !  Where  was  Aaron 
and  the  seventy  elders,  who  had  gone  up  to  the  mount,  to  eat  and 
drink  in  the  presence  of  the  God  of  Israel?  Foremost  in  the 
transgression.  How  quicldy  had  they  turned  aside  out  of  the  ivay 
v:hich  the  Lord  had  commanded  them!  Deut.  ix.  16.  Thus  they 
wrought  great  provocations,  Neh.  ix.  18.  They  made  a  ccdf  in 
Horeb,  and  worshipped  the  molten  image.  Thus  they  changed  their 
glory  into  the  similitude  of  an  ox  that  eateth  grass.  They  forgot  God 
their  Saviour  ivhich  had  done  great  things  in  Egypt,  Ps.  cvi.  19-21. 
Everything  around  conspired  to  aggravate  their  crime.  Sinai — 
the  law  of  the  commandments — the  covenant  whose  blood  was 
scarce  yet  dry — the  smoking  cloud — and  the  manna,  on  which 
they  lived,  all  witnessed  against  them ;  but  their  ears  were  deaf 
to  every  voice. 

It  is  a  terrible  thing  to  sin  against  God.  "We  may  forget  him, 
but  his  eye  is  ever  upon  us,  and  every  action  we  perform  is 
recorded  in  his  book,  to  meet  us  when  he  calls  us  into  judgment. 
He  saw  the  crime  of  Israel,  and  it  grieved  him  at  his  heart.  Was 
this  the  people  whom  with  so  many  signs,  he  had  redeemed  from 
Egypt?  Was  this  the  people  whose  solemn  vows  were  still  on 
record  before  him  ?  And  was  this  the  way  in  which  they  remem- 
bered their  promises  and  requited  his  care  ?  Then  the  Lord  said 
unto  Moses,  /  have  seen  this  people,  and  behold  it  is  a  stiff-necked 


THE   GOLDEN   CALF   AT   SIXAI.  177 

Now  therefore  let  me  alone,  that  my  wrath  may  wax  hot 
against  them,  and  that  I  viay  consum,e  them,  and  I  will  make  of  thee 
a  great  nation,  Exod.  xxxii.  9,  10.  These  were  words  of  terrible 
import ;  but  Moses,  so  often  the  mediator  between  God  and  his 
people,  was  now  their  intercessor,  and  his  prayer  deserves  to  be 
studied,  not  only  as  an  example  of  entire  forgetfulness  of  self,  and 
of  generous  earnestness  in  behalf  of  an  offending  people,  but  as 
an  example  of  the  force  of  argument  in  prayer  with  God.  It  is 
short,  as  all  the  public  prayers  of  the  Bible  are — but  it  is  com- 
prehensive, and  earnest  as  became  one  who  thought  not  of  him- 
self but  of  the  glory  of  God,  and  of  the  good  of  men.  Moses 
besought  the  Lord  his  God,  and  with  arguments  he  sought  to  avert 
his  fierce  indignation.  Why  should  he  now  suffer  his  wrath  to 
wax  hot  against  his  people  ?  Were  they  not  his  oion  people,  and 
though  offending,  would  he  not  pardon  them  ?  Had  he  not  done 
great  things  for  them  already;  and  would  he  now  put  it  out  of 
his  power  to  do  more  for  tliem  ?  ISTay,  if  he  now  destroyed  them, 
would  he  not,  so  to  speak,  lose  all  he  had  already  done  for  them? 
Besides,  this  would  give  the  Egyptians  and  other  enemies  of  God 
and  his  people  ground  for  triumph,  and  of  slander.  Would  they 
not  say,  that  all  the  promises  of  God  were  merely  intended  to 
lure  the  people  on  to  destruction,  and  that  God  had  not  power  to 
accomplish  what  he  had  promised?  Wherefore  should  the 
Egyptians  have  occasion  to  say,  that  for  mischief  God  had 
brought  the  Israelites  out,  that  he  might  slay  them  in  the  moun- 
tains, and  consume  them  in  the  desert?  But  above  all,  he 
pleaded  the  promises  and  the  covenant  of  God.  Had  he  not 
sworn  by  his  ownself,  with  an  immutable  oath,  to  Abraham  and 
Isaac  and  Jacob,  that  the  Israelites  should  be  his  people  forever? 
What  though  one  or  many  generations  should  rebel,  was  not  the 
covenant  sure  ?  did  it  not  have  respect  to  Christ  ?  and  would  the 
faithful  Jehovah  now  make  his  own  promises  of  none  effect  ? 

It  was  a  prayer  full  of  wisdom,  and  of  faith,  and  the  Lord 
was  graciously  pleased  to  hear  it,  and  to  repent  of  the  evil  he  had 
thought  to  do  unto  his  people.  He  remembered  for  them,  the 
covenant  he  had  made  with  their  fathers,  and  repented  according 
to  the  multitude  of  his  mercies,  Ps,  cvi.  45.  Let  it  not  be  thought 
when  God  is  said  to  repent,  that  he  is  subject  to  change  of  pur- 
poses, and  fluctuations  of  counsels,  as  men  are  when  they  repent. 
He  changes  not.  His  purposes  remain  ever  the  same,  for  the 
Strength  of  Israel  is  not  a  man  that  he  should  repent.  In  con- 
12 


178  THE   GOLDEN   CALF  AT   SINAI. 

descension  to  our  limited  capacities,  the  sacred  writers  sometimes 
speak  of  him  as  if  he  were  actuated  by  passions  like  our  own ; 
but  this  is  only  to  express  the  more  strongly  the  depth  of  his  ab- 
horrence of  sin,  and  the  multitude  of  his  mercies  to  men.  Thus 
he  is  said  to  be  angry— and  to  repent— but  no  passion  ever  clouds 
his  mind — no  change  ever  crosses  his  counsels.  It  was  well  said 
by  Augustine,  "  Oh  Lord,  who  is  like  thee  ?  Thou  lovest,  but 
art  not  inflamed  with  passion ;  thou  repentest,  but  dost  not 
grieve ;  thou  art  angry,  but  tranquil  withal,  thou  changest  thy 
works,  but  changest  not  thy  counsels.  Woe  unto  those  that  are 
silent  concerning  thee,  when  even  the  loquacious  cannot  express 
all  thy  wonders  !" 

Moses  came  down  from  the  mount  to  the  camp  of  Israel,  but 
how  different  the  scenes  he  saw  from  those  he  had  just  left !  It 
was  truly  a  descent  from  heaven  to  the  lower  regions  ;  from  inti- 
mate communion  with  a  holy  God,  to  the  orgies  of  men  who  de- 
based themselves  to  the  level  of  the  brutes.  Meek  as  Moses  was 
above  all  the  men  on  the  face  of  the  earth,  the  spectacle  he  now 
beheld  was  more  than  he  could,  and  more  than  he  ought  to  bear. 
As  soon  as  he  came  nigh  unto  the  camp,  he  saw  the  calf  and  the  danc- 
ing :  and  Moses'  anger  ivaxed  hot,  and  he  cast  the  tables  out  of  his 
hand,  and  hrake  them  beneath  the  inount,  Exod,  xxxii.  19.  This 
breaking  of  the  tables  on  which  the  ten  commandments  had  been 
written  with  God's  own  finger,  was  not  a  hasty  burst  of  passion. 
It  was  an  intended  symbolical  action.  Israel,  by  their  making 
and  worshipping  the  golden  calf,  had  broken  the  solemn  cove- 
nant ;  and  the  breaking  of  the  tables  was  intended  to  show  them, 
that  on  God's  part  also,  the  covenant  was  no  longer  binding,  and 
that  they  must  look  for  judgments  and  wrath  from  him,  who, 
had  they  continued  faithful,  would  have  showered  upon  them  un- 
mingled  blessings.  The  punishments  speedily  began  to  fall  upon 
them.  The  calf  which  they  made  and  worshipped  with  api)lause, 
was  taken  by  Moses  and  treated  with  every  mark  of  indignity 
and  contempt,  while  they  were  compelled  to  assist  in  its  destruc- 
tion, lie  look  their  sin,  the  calf  which  they  had  made,  and  burnt  it 
ivith  fire,  and  stamped  it,  and  ground  it  very  small,  even  until  it  was 
as  small  as  dust,  and  strewed  it  ujmi  the  luater  of  the  brook  that  de- 
scended from  the  mount,  and  made  the  children  of  Israel  to  drink  it, 
Deut.  ix.  21.  Exod.  xxxii.  20.  Then  after  a  severe  reproof  to 
Aaron,  he  called  for  all  those  who  were  on  the  Lord's  side,  to 
come  unto  him.     The  children  of  Levi,  who,  it  would  seem,  had 


THE   GOLDEN   CALF   AT   SINAI.  179 

not  gone  with  the  rest  of  the  nation  in  their  transgression,  joined 
themselves  to  him,  and  at  his  command,  they  took  their  swords, 
and  passing  through  the  camp  from  gate  to  gate,  slew  three  thou- 
sand of  the  people.  It  is  most  probable  that  these  three  thousand 
had  been  foremost  in  the  offence,  and  undoubtedly  Moses  acted 
b}^  divine  command  in  ordering  their  execution.  It  was  a  terri- 
ble thing  to  see  the  armed  messengers  proceeding  on  their  deadly 
work,  and  slaying  their  companions  and  their  neighbors^  their  sons 
and  their  brothers  ;  but  so  manifest  was  the  sin  of  the  people,  and 
so  evident  the  power  of  God  accompanying  these  avengers  of  his 
insulted  majesty,  that  no  resistance  was  made,  and  no  murmurs 
were  heard.  It  would  have  been  easy  for  the  many  thousands 
of  Israel  to  have  resisted  the  single  tribe  of  Levi,  but  guilt  had 
weakened  their  arm,  and  made  them  naked. 

The  hearts  of  Israel  were  sad  that  night.  Like  Adam,  when 
he  had  eaten  the  forbidden  fruit,  they  felt,  that  for  a  momentary 
trifling  gratification,  they  had  sinned  a  great  sin,  and  laid  them- 
selves open  to  the  greatest  sufferings,  without  the  slightest  ad- 
vantage. They  had  broken  God's  laws,  and  their  own  promises ; 
they  had  cast  themselves  out  of  the  covenant,  and  angered  Moses, 
their  best  friend  ;  they  had  seen  their  leaders  in  crime  laid  in  the 
dust ;  and  they  knew  not  but  that  in  a  short  time  they  should 
themselves  suffer  the  same  penalty.  The  day  had  commenced 
with  feasting  and  revelry,  but  it  closed  with  fearful  forebodings. 
They  were  in  the  desert ;  what  if  God  should  leave  them  there ! 
It  was  impossible  for  that  multitude  ever  to  extricate  themselves 
from  those  defiles.  Perhaps  the  manna  might  cease  to  fall,  and 
if  no  sudden  judgment  should  take  them  away,  yet  want  would 
speedily  cause  them  to  perish.  Could  we  have  looked  into  the 
camp  of  Israel,  we  should  have  seen  darkness  and  sorrow,  even 
the  light  darkened  in  the  heavens  thereof.  So  it  always  is  with 
sin — sweet  at  first,  but  bitter  in  the  end. 

The  words  of  Moses  on  the  morrow  were  not  such  as  to  in- 
crease their  hopes.  When  he  prayed  to  God  in  the  mount,  he  had 
had  no  conception  of  the  greatness  of  their  sin,  but  now  his  mind 
was  overwhelmed  with  its  magnitude  ;  and  even  with  the  assur- 
ance he  had,  that  God  would  pardon  them,  he  scarce  dared  to 
hope  for  it.  On  the  morrow  he  said  unto  the  pejoph^  Ye  have  sinned 
a  great  sin^  and  now  I  will  go  up  unto  the  Lord  ;  peradventure  I  shall 
make  an  atonement  for  your  sin,  Exod.  xxxii.  80.  He  went  up 
again  to  the  mountain,  and  again  appeared  before  the  Lord,  as  an 


180  THE   GOLDEN   CALF   AT   SINAI. 

intercessor.  But  what  could  he  saj?  The  sin  of  the  people 
could  not  be  concealed.  It  was  written  with  a  pen  of  iron,  and 
the  point  of  a  diamond.  With  what  words  should  he  plead  for 
their  forgiveness?  It  would  seem  that  an  excess  of  emotion 
choked  his  utterance,  and  his  broken  expressions  show  more 
clearly  than  any  eloquence  of  speech,  the  earnestness  of  his  heart. 
And  Moses  said,  Oh^  this  peoiole  have  sinned  a  great  sin,  and  have 
made  them  gods  of  gold.  Yet  now,  if  thou  icilt  forgive  their  sin — 
here  he  paused.  The  sentence  is  incomplete,  for  Avords  do  not 
always  express  all  the  feelings  of  the  heart — if  thou  ivilt  forgive 
their  sin.  Most  earnestly  did  he  desire  their  forgiveness,  but  he 
feared  that  such  a  sin  could  not  be  passed  over.  Yet  the  alterna- 
tive was  too  dreadful  for  him  to  contemplate,  and  rather  than  see 
the  people  whom  he  loved  cut  off,  he  would  prefer  to  die : — if 
thou  wilt  forgive  their  sin  ;  and  if  not,  blot  me,  I  pray  thee,  out  of  thy 
book  which  thou  hast  written.  Exod.  xxxii.  31,  32.  It  was  simply 
a  prayer  that  he  might  die.  To  be  blotted  out  of  God's  book  of 
eternal  life,  is  a  prayer  that  neither  Moses,  nor  any  other  child 
of  God  could  offer.  The  answer  of  God  was  one  calculated  to 
awaken  the  anxieties  of  Moses,  and  to  fill  the  minds  of  Israel 
with  fearful  forebodings.  He  intimated,  that  though  for  the  pres- 
ent he  should  not  punish  them,  yet  their  sin  should  not  be  for- 
gotten by  him,  and  they  themselves  should  have  abundant  cause 
to  remember  it.  They  had  basely  turned  their  backs  upon  him, 
and  if  sorrows  came  upon  them  afterwards,  let  them  remember 
what  brought  them  down.  Go  noio,  lead  the  people  to  the  place  of 
which  I  have  spoken  unto  thee :  behold,  mine  angel  shall  go  before 
thee :  nevertheless,  in  the  day  when  I  visit  I  will  visit  their  sin  upon 
them.  And  the  Lord  plagued  the  people  because  they  made  the  calf 
which  Aaron  made,  Exod.  xxxii.  34,  35.  The  Jews  have  a  prov- 
erb, which  says,  that  "  no  affliction  has  ever  visited  the  people  of 
Israel,  in  which  there  was  not  some  particle  of  the  dust  of  the 
golden  calf." 

The  remarks  already  made,  render  it  unnecessary  to  add  any 
lengthened  practical  application.  A  few  remarks  in  conclusion 
shall  suffice. 

1.  It  is  easy  to  see  that  no  professions,  and  mere  external 
privileges  and  ceremonies  arc  sufficient,  in  the  service  of  God, 
when  the  heart  is  not  engaged.  All  these  will  not  keep  us  from 
open  and  disgraceful  sin.  Fear  is  but  a  poor  ingredient  in  wor- 
ship.    Who  feared  the  Lord  so  much  as  Israel,  when  the  flame 


THE   GOLDEN  CALF  AT   SINAI.  181 

and  smoke  of  Sinai  ascended,  and  the  trumpet's  voice  sounded  in 
their  ears? 

2.  How  desperate  is  the  wickedness  of  the  human  heart.  I 
know  of  no  reason  to  suppose  that  the  hearts  of  the  men  of  Israel 
were  any  worse  than  ours ;  or  that  we  should  not,  in  the  same 
circumstances,  act  precisely  as  did  they.  Who  maketh  us  to  dif- 
fer ?  or  what  have  we  that  we  do  not  receive  from  God  ?  Let 
the  restraints  of  his  grace  be  withdrawn,  and  where  shall  we  stop 
in  our  downward  career  ? 

3.  This  history  furnishes  a  terrible  example  of  God's  hatred 
of  sin,  and  of  his  determination  to  punish  it.  No  greatness  of 
power,  no  fear  of  the  numbers  of  men  shall  keep  him  from  in- 
flicting on  those  who  sin  all  that  their  sin  deserves.  What 
though  a  nation  sins  against  him,  he  can  in  a  moment  arm  the 
avengers  of  his  justice ;  he  can  turn  a  man's  sword  against  his 
own  brother,  he  can  commission  the  invisible  powers  of  the  air, 
all  nature  at  his  command  shall  arise  and  pursue  the  transgress- 
ors. He  doeth  according  to  his  will  in  the  army  of  heaven,  and 
among  the  inhabitants  of  the  earth  ;  and  none  can  stay  his  hand,  or 
say  unto  him,  luhat  doest  thouf  Dan.  iv.  35.  And  none  shall  be 
safe  when  he  maketh  inquisition,  Amos  ix.  2-4. 

4.  The  conduct  of  Moses  in  all  this  affair  is  peculiarly  worthy 
of  remark.  Without  dwelling  on  it  in  all  its  particulars,  observe 
the  arguments  with  which  he  enforces  his  prayer.  He  refers 
specially  to  the  covenant  made  with  Abraham,  and  Isaac,  and 
Jacob.  But  what  was  that  covenant  ?  To  whom  had  it  special 
reference  ?  It  was  a  covenant  that  looked  directly  to  the  Lord 
Jesus  Christ  as  its  great  Mediator.  The  covenant,  says  Paul,  ivas 
confirmed  of  God  in  Christ,  Gal.  iii.  17.  He  was  its  centre — he  was 
its  hope — and  a  prayer  that  pleaded  that  covenant  was  really  a 
prayer  in  the  name  and  for  the  sake  of  Christ.  This  was  there- 
fore the  main  argument  with  which  all  the  ancient  patriarchs 
strengthened  their  prayers ;  and  this  is  our  only  hope.  What- 
ever we  plead  for — be  it  the  forgiveness  of  sin,  or  the  bestowment 
of  favor,  we  have  no  other  name  save  that  of  Christ,  and  him 
crucified.     It  is  our  only,  and  our  all-sufficient  hope. 

Macao,  March  9,  1844. 


SERMON    XXL 

COMMUNION    OF    MOSES    WITH    GOD. 

And  the  Lord  spake  unto  Moses  face  to  face,  as  a  man  speaketh  unto  his  friend. — 
ExoDCS  xxxiii.  11. 

The  worship  of  the  golden  calf  at  the  foot  of  Mount  Sinai  was 
a  melancholy  event.  Man  may  well  hide  his  face,  and  blush  for 
shame  as  he  reads  the  account ;  for  if  we  except  the  sin  of  Adam 
when  he  fell,  and  of  Judas  when  he  betrayed  our  Lord,  there, 
perhaps,  has  never  been  a  case  of  more  aggravated  wickedness. 
Every  circumstance  serves  to  enhance  their  guilt,  and  the  wonder 
is,  not  that  three  thousand  were  put  to  death  immediately,  and 
that  the  Lord  plagued  the  people  because  they  made  the  golden 
calf,  but  that  his  anger  did  not  wax  hot,  till  it  had  consumed  the 
whole  nation.  But  if  this  history  be  melancholy,  as  showing  how 
low  human  nature  can  sink,  it  is  equally  instructive  in  the  dis- 
plays it  makes  to  us  of  the  character  of  God.  One  of  the  brightest 
and  most  attractive  revelations  of  his  excellency  whicli  the  Old 
Testament  contains  was  made  immediately  after,  and  in  conse- 
quence of  the  sin  of  Israel.  Indeed  a  new  and  fuller  revelation 
of  his  grace  was  then  needed ;  for  rich  as  had  been  the  previous 
displays  of  his  mercy  and  long-suffering  to  Israel,  it  seems  that 
even  Moses  could  scarce  believe  it  possible  for  him  to  forgive  this 
daring  offence.  The  character  of  Moses  too  shines  brighter  from 
its  contrast  with  that  of  Israel.  The  lower  they  seem  to  fall,  the 
higher  does  his  liiith  and  piety  soar,  until  at  last  we  are  compelled 
almost  to  turn  away  our  faces,  and  forbear  to  gaze  upon  the  ex- 
cellency to  which,  by  God's  grace,  even  a  sinful  man  may  attain. 
What  a  contrast  between  the  people  and  their  leader  is  pre- 
sented in  the  history  of  the  golden  calf.  While  Moses  wor- 
shipped God,  they  wor.shij)ped  an  idol ;  but  soon  the  scene  was 
changed,  and  the  exulting  idolaters,  stripped  of  their  ornaments, 


COMMUNION   OF   MOSES   WITH   GOD.  183 

filled  with  fears,  and  stings  of  conscience,  mourned  over  tlieir 
follj.  It  was  then  that  the  character  of  Moses  shone  out  in  its 
brightness.  Had  he  left  them  to  the  punishment  their  sin  de- 
served, and  which  God  seemed  ready  to  inflict  upon  them,  there 
was  a  promise  to  himself  that  his  seed  should  become  a  great 
nation.  But  forgetting  himself  entirely,  and  anxious  only  for  the 
glory  of  God,  and  the  prosperity  of  his  people,  he  sought  their 
pardon.  Not  satisfied  with  a  single  petition,  he  returned  again 
and  again,  to  the  throne  of  grace,  nor  did  he  leave  it  till  he  ob- 
tained the  answer  he  desired.  There  were  no  prayers  for  himself, 
all  were  for  his  people.  And  yet  behold  the  benefits  of  inter- 
cessory prayer,  not  only  to  those  who  are  the  objects  of  prayers, 
but  to  him  who  prays.  We  are  told  that  the  Lord  turned  again 
the  captivity  of  Job  ^  ivhen  he  prayed  for  his  friends,  Job  xlii.  10 ;  and 
thus  when  Moses  prayed  only  for  Israel,  he  obtained  in  addition 
for  himself  the  richest  tokens  of  God's  fevor  that  he  ever  received. 
Before  this  time  he  had  been  admitted  to  very  intimate  com- 
munion with  God ;  but  now  the  Almighty  was  pleased  to  reveal 
himself  even  more  gloriously,  and  to  speak  imto  Moses  face  to  face, 
as  a  man  si^eaJceth  ivith  his  friend. 

Let  us  consider  the  favor  of  God  shown  to  Moses,  as  seen, 

1.  In  the  friendly  intercourse  he  was  allowed  to  enjoy  with 
him. 

2.  In  the  wonderful  revelation  of  the  character  of  God  made 
to  him. 

3.  In  the  effects  on  Moses,  as  seen  even  in  his  bodily  appear- 
ance. 

1.  It  would  seem  that  no  other  mere  man  ever  enjoyed  such 
intimate  and  unrestrained  intercourse  with  the  Almighty,  as  was 
granted  to  Moses  on  this  occasion.  Abraham  was  called  the 
Friend  of  God;  but  one  who  compares  the  account  of  Abraham,  in 
the  xviii.  of  Genesis,  when  he  pleads  for  Sodom  and  Gomorrah, 
with  that  of  Moses  in  the  xxxiii.  of  Exodus,  when  he  pleads  for 
Israel,  will  see,  that  even  Abraham  did  not  approach  so  near  to 
God  as  Moses  did.  The  Lord  himself  testifies,  that  there  was 
none  whom  he  regarded  as  he  did  Moses.  He  says  to  Aaron  and 
Miriam  when  they  contended  with  Moses,  If  there  he  a  prophet 
among  you,  I,  the  Lord,  ivill  make  myself  knoion  to  him  in  a  vision, 
and  tcill  speak  unto  him  in  a  dream.  Moses,  my  servant,  is  not  so : 
with  him  I  loill  speak  mouth  to  mouth,  even  apparently  and  not  in 
dark  speeches  ;  and  the  similitude  of  the  Lord  shall  he  behold,  Numb. 


18-i  COMMUNION   OF   MOSES   WITH   GOD, 

xii.  6-8;  and  accordingly  it  Avas  said  of  him  after  his  death, 
There  arose  not  a  prophet  since  in  Israel,  like  imto  Moses  luhom  the 
Lord  knew  face  to  face,  Deut.  xxxiv.  10. 

In  reading  this  chapter  we  feel  that  we  are  standing  on  con- 
secrated ground,  and  never  were  the  words  of  the  poet  more  ap- 
plicable than  here — 

"  Prayer  ardent 
Opens  heaven,  and  lets  down  a  stream 
Of  glory  on  the  consecrated  hour  of  man 
In  audience  with  the  Deity." 

The  Lord  had  commanded  Moses  to  lead  up  the  people  of  Is- 
rael to  their  appointed  land ;  but  how  could  Moses  do  this  unless 
the  Lord  should  tell  him  who  should  go  with  him  ?  The  Lord 
liad  told  him  that  he  was  received  into  special  favor,  but  Moses 
wished  some  more  manifest  token  of  this  favor.  Now  therefore  I 
pray  thee,  if  I  have  found  grace  in  thy  sight,  show  me  the  way,  that  I 
may  know  thee,  that  I  may  find  grace  in  thy  sight:  and  consider  that 
this  nation  is  thy  'people.  To  this  affectionate  and  earnest  petition 
a  favorable  reply  was  given.  The  Lord  said,  My  presence  shall  go 
loith  thee,  and  I  ivill  give  thee  rest.  But  this  was  not  all  that  Moses 
wanted.  Not  for  himself  alone  did  he  ask  rest,  and  the  favor  of 
God,  He  felt  that  his  interests  were  inseparable  from  those  of 
Israel,  and  continued  his  supplication.  If  thy  j^resence  go  not  loith 
me,  carry  us  not  up  hence.  As  if  he  had  said.  It  were  better  for 
us  to  die  in  the  wilderness,  than  to  leave  this  place  without  the 
favor  of  our  covenant  God.  For  wherein  shall  it  he  know7i  here 
that  land  thy  people  have  found  grace  in  thy  sight  f  is  it  not  in  that 
tliou  goest  with  us  ?  So  shall  we  he  separated,  I  and  thy  people,  from 
all  the  nations  that  are  on  all  the  face  of  the  earth.  His  request  was 
granted,  for  Moses  was  as  one  of  the  special  friends  of  a  king.  It 
is  not  expected  of  a  great  monarch  that  he  should  know  all  the 
officers  that  serve  him ;  but  he  knows  the  names  of  those  who  are 
nearest  to  him,  and  serve  him  most  faithfully.  Such  was  the 
relation  in  which  Moses  stood  to  God.  And  the  Lord  said  unto 
him,  I  ivill  do  this  thing  also  which  thou  hast  spoken  ;  for  thou  hast 
found  grace  in  my  sight,  and  I  know  thee  by  name,  Exod.  xxxiii. 
13-17. 

2.  Embohlcncd  Ijy  the  condescension  of  the  Lord,  Moses  had 
yet  another  request  to  present,  and  he  said,  I  beseech  thee  show  me 
thy  glory.     To  those  who  know  but  little  of  the  character  of  God, 


COMMUNION   OF   MOSES   WITH   GOD.  185 

tliis  may  seem  a  strange  petition.  Had  not  Moses  already  seen 
the  glory  of  God,  as  no  other  mortal  ever  saw  it?  What  brighter 
revelations  could  he  expect  to  receive?  Why  should  he  wish, 
for  more?  But  let  us  not  think  so  meanly  of  God.  Our  Creator 
is  a  being  of  infinite  and  incomprehensible  majesty  and  excellence. 
After  we  have  tasked  our  powers  to  the  utmost  to  comprehend 
his  character,  there  is  still  an  infinity  of  glory  beyond — and  he 
who  has  rightly  learned  anything  at  all  of  God,  will  desire  to 
advance  yet  farther  and  farther  in  that  knowledge^ — forgetting 
all  that  he  has  learned,  he  will  still  press  forward  to  know  more. 
Like  Moses,  his  prayer  will  still  be,  Iheseech  thee  show  vie  thy  glory. 
The  more  he  knows  of  God,  the  more  he  will  desire  to  know;  the 
more  he  learns  of  God,  the  more  he  will  be  able  to  learn,  for  the 
very  reception  of  knowledge  concerning  him,  increases  our  ca- 
pacity to  receive  additional  stores  of  such  knowledge.  And  the 
more  we  know  of  him,  the  richer  will  be  the  happiness  it  affords, 
for  it  was  not  of  this  knowledge  that  Solomon  spoke  when  he  said, 
in  much  knowledge  is  much  sorrow.  Nor  need  we  fear  ever  to 
exhaust  the  knowledge  of  God,  for  after  our  highest  attainments 
in  it,  we  shall  still  see  so  much  beyond,  that  we  shall  exclaim 
with  the  apostle  Paul,  Oh  the  depth  of  the  riches  hoth  of  the  loisdom 
and  the  knowledge  of  God!  hoio  unsearchable  are  his  judgments,  and 
his  loays  2^ttst  finding  out,  Eom.  xi.  33.  It  was  the  sight  which 
Moses  already  had  of  the  glory  of  God,  which  quickened  his 
desire  to  know  more  of  it,  and  led  him  to  pray,  I  beseech  thee  shoiu 
me  thy  glory.  His  prayer  was  well -pleasing  to  God,  and  it  re- 
ceived a  gracious  response.  The  Lord  promised  to  show  him 
a  part  of  his  glory,  but  its  full  brightness  Moses,  nor  any  other 
man,  could  not  receive.  How  can  we,  who  cannot  look  even 
upon  the  sun  with  uncovered  eye,  look  upon  him  who  made  the 
sun  ?  We  must  come  by  degrees  to  the  knowledge  of  God ;  and 
he  commonly  reveals  his  glory  to  us  as  we  are  able  to  bear  it, 
and  in  proportion  to  the  earnestness  of  our  prayers  for  it.  He 
said  unto  Moses,  /  will  make  all  my  goodness  pass  before  thee  ;  and 
I  ivill  proclaim  the  name  of  the  Lord  before  thee;  and  ivill  be  gracious 
to  ivhom  I  toill  be  gracious,  and  laill  show  mercy  on  whom  I  will  show 
mercy.  And  he  said,  Thou  canst  not  see  my  face;  for  there  shall  no 
man  see  my  face  and  live.  It  was  a  common  opinion  among  the 
Hebrews,  and  from  them  it  extended  to  other  people,  that  no 
man  could  live  after  having  seen  God.     It  is  certainly  natural  to 


186  COMMUNION   OF   MOSES   WITH   GOD. 

suppose  that  no  creature  can  gaze  unharmed  on  him  who  dweUeih 
in  light,  which  no  man  can  approach  unto,  1  Tim.  vi.  16. 

The  words  of  God,  which  close  the  xxxiii.  chapter,  are  difficult 
to  be  -explained.  They  refer  to  some  revelation  of  God's  glory, 
tliat  should  be  made  to  Moses,  but  its  precise  nature  we  shall 
probably  never  know  as  long  as  we  are  in  the  body.  There  was 
a  cleft  in  the  rock  in  which  Moses  was  to  be  placed,  and  where 
he  should  behold  some  part  of  the  glory  ©f  the  Lord,  but  not  all, 
nor  even  its  brightest  part — thou  shalt  see  my  bach  parts,  hut  my 
face  shall  not  he  seen.  Whether  this  refers  to  some  visible  personal 
appearance  of  God,  that  should  be  made  to  Moses — or  Avh ether 
the  whole  is  a  mere  figurative  expression,  is  uncertain.  I  know 
of  no  sufficient  reason  why  we  should  not  suppose  that  it  was  a 
visible  personal  appearance  of  God,  which  should  be  made  to 
Moses,  and  of  which  he  should  see  only  some  less  luminous  part. 
It  is  true  that  the  Father  is  never  seen,  nor  does  he  ever  assume 
a  bodily  form.  But  the  Lord  Jesus  Christ,  the  equal  of  the 
Father,  the  co-eternal  son  of  God,  did  often  assume  a  bodily 
appearance,  before  his  incarnation,  and  was  seen  by  men,  in 
greater  or  less  displays  of  glory.  There  is  nothing  contrary  to 
the  analogy  of  Scripture  in  supposing  that  on  this  occasion,  to 
reward  the  faith  and  prayers  of  his  servant,  he  assumed  a  body 
like  that  he  now  bears  in  heaven.  But  a  body  so  glorious  as 
that  is,  could  not  be  beheld  by  one  who  was  still  in  the  flesh. 
When  Christ  was  transfigured  in  the  mount,  and  Moses  and 
Elijah  were  with  him,  his  face  did  shine  as  the  sun,  and  yet  even 
then  he  held  back  half  his  glory,  for  how  otherwise  could  Peter 
and  James  and  John  have  looked  upon  him?  So  when  Moses 
on  this  occasion  was  favored  with  a  sight  of  that  Redeemer,  of 
whom  he  was  so  eminent  a  type,  he  was  not  allowed  to  behold 
that  intolerable  brightness,  which  man  cannot  see  and  live ;  but 
a  display  was  made  to  him  suited  to  the  circumstances  of  his 
body,  and  the  capacities  of  his  mind.  The  Lord  Jesus  Christ, 
wlco  is  God  over  all  blessed  forever,  Rom.  ix.  5,  and  who  was  the 
giver  of  the  law  of  the  ten  commandments,  assumed  a  body,  and 
appeared  to  Moses  alone  in  the  mount.  He  caused  his  goodness 
to  pass  before  him,  and  revealed  himself — but  in  condescension 
to  the  weakness  of  his  creature,  he  covered  his  face  until  he  had 
passed,  and  caused  him  to  see  only  the  retiring  beams  of  his 
majesty.  We  cannot  k>ok  upon  the  sun,  but  we  gaze  delighted 
on  the  gorgeous  pcncillings  of  the  western  sky,  when  he  has  set. 


COMMUNION   OF   MOSES   WITH   GOD.  187 

Even  so  Moses,  whose  face  was  covered  when  the  Lord  was  before 
him,  beheld  the  glories  that  remained  where  the  Lord  had  passed. 
Whether  this  display  of  the  glory  of  the  Lord  was  made  to  Moses 
at  the  time  we  are  speaking  of,  or  whether  it  was  delayed  until 
the  time  when  he  came  up  with  the  tables  of  stone,  which  Avere 
hewed,  after  the  first  were  broken,  is  uncertaiu,  and  is  of  little 
consequence  to  be  known.  In  either  case  the  favor  shown  to 
Moses  was  great,  and  the  revelation  then  made  of  the  character 
of  God  most  glorious.  Moses  was  commanded  to  come  up  alone 
to  the  mountain ;  no  other  was  to  come  with  him.  In  this  he  was 
a  type  of  Christ,  Moses  was  the  mediator  and  intercessor  for 
Israel,  and  as  he  stood  alone  before  God,  to  plead  for  his  people, 
so  Christ  our  mediator,  is  our  only  advocate  and  intercessor. 
There  is  one  inediator  between  God  and  man,  the  man  Christ  Jesus, 
1  Tim.  ii.  5.  Moses  went  up  to  the  mount;  and  again  the  Lord 
descended  in  the  cloud,  and  stood  with  him  there,  Exod.  xxxiv.  5. 
But  though  he  came  in  a  cloud,  it  was  not  with  that  fearful 
magnificence  with  which  he  had  appeared  to  Israel.  Moses  Avas 
a  favored  child,  and  now  the  Lord  revealed  to  him  the  mild  radi- 
ance of  his  love,  that  filled  his  soul  with  peace.  He  procladmed 
the  name  of  the  Lord.  The  name  of  the  Lord,  is  commonly  used, 
either  for  the  Lord  himself,  or  for  his  character,  and  to  proclaim 
his  name,  is  to  set  forth  his  character,  and  declare  his  excellency. 
How  great  and  glorious  is  our  God !  What  one  of  the  gods  of 
the  heathen  pretended  to  any  of  the  excellencies  which  we  adore 
^in  Jehovah  our  Creator?  21  te  Lord  jxissed  hy  hefore  him,  and  pro- 
claimed, Jehovah,  Jehovah  God,  merciful  and  gracious,  long-suffering 
and  abundant  in  goodness  and  truth,  heeping  mercy  for  thousands, 
forgiving  iniquity,  transgression  and  sin,  and  that  will  by  no  means 
clear  the  guilty ;  visiting  the  iniquity  of  the  fathers  upon  the  children, 
and  upon  tlie  children's  children,  unto  the  third  and  to  the  fourth 
generation.  Moses  was  in  the  very  presence-chamber  of  the 
Almighty,  and  without  delay  he  embraced  the  opportunity  again 
to  plead  for  Israel.  He  made  haste  and  bowed  his  head  toward  the 
earth,  and  worshipped.  And  he  said,  If  now  I  have  found  grace  in 
thy  sight,  oh  Lord,  let  my  Lord  I  pray  thee  go  among  us;  for  it  is  a 
siiff-neckedi  people,  and  pardon  our  iniquity  and  our  sin,  and  take  us 
for  thine  inheritance,  Exod.  xxxiv.  6-9.  His  prayer  Avas  heard 
and  answered,  for  when  did  the  prayer-hearing  God  neglect  such 
faith  and  prayer  as  those  of  Moses?  There  are  blessings,  for 
which  he  will  be  inquired  of  by  the  house  of  Israel,  before  he 


188  COMMUNION   OF   MOSES  WITH   GOD. 

will  do  it  for  them  ;  but  never  yet  has  he  said  to  any  of  the  seed 
of  Jacob,  Seek  ye  my  face  in  vain,  Is.  xlv.  19. 

3.  Once  before  had  Moses  been  in  the  mount  alone  with  God, 
and  for  forty  days  he  did  neither  eat  bread,  nor  drink  water. 
lie  now  spent  another  similar  period  there,  but  what  his  employ- 
ments were,  we  are  not  informed.  Day  by  day  the  sun  rose,  and 
pursued  his  course  and  set  again — day  after  day  did  Israel  look 
up  to  the  mountain's  top  for  the  return  of  their  leader ;  but  days 
and  weeks  passed  away,  and  still  Moses  was  alone  with  God. 
What  revelations  of  the  divine  character  must  have  been  made 
to  him  then !  How  must  his  soul  have  expanded,  as  he  drank 
in  richer  and  yet  richer  draughts  from  the  original  fountain  of 
all  goodness  and  blessedness  !  No  other  son  of  Adam  ever  has 
enjoyed  such  opportunities  of  communion  with  his  Creator,  as 
were  granted  to  Moses.  At  last,  the  forty  days  passed  away. 
To  Moses,  they  probably  seemed  but  a  few  hours,  for  joy  counts 
not  the  passing  moments.  But  to  Israel,  who  awaited  his  return 
with  anxious  expectation,  they  must  have  seemed  long.  At  last, 
they  behold  him  descending  the  mountain,  with  the  tables  of  the 
testimony,  the  sign  of  God's  reconciliation,  in  his  hand.  It  would 
be  a  subject  for  a  painter's  skill,  to  depict  the  eagerness  with 
which  they  i^an  to  meet  and  welcome  his  return.  But  why  do 
even  Aaron,  and  the  elders,  as  well  as  the  children  of  Israel,  fear 
to  come  nigh  him  ?  Why  do  they  gaze  upon  him,  as  upon  some 
celestial  visitant  ?  Why  must  he  call  them,  and  urge  them  to 
come,  that  he  may  talk  with  them  ?  It  was  because  he  had  been* 
living  among  the  beams  of  the  glory  of  God,  and  not  only  was 
his  soul  filled  with  his  goodness,  but  even  his  body  partook  of  the 
glory  in  which  he  had  dwelt.  He  was  not  himself  aware  of  it,  for  so 
completely  was  his  attention  engrossed  with  the  character  of  God, 
and  the  displays  he  had  seen  in  the  mount,  that  he  thought  not 
of  himself — hut  the  skin  of  his  face  shone — and  all  men  took  knowl- 
edge of  him  that  he  had  been  with  God,  Exod.  xxxv.  29-35. 
So  bright  was  the  radiance  of  his  face  when  he  came  down  from 
the  mountain,  that  it  was  necessary  for  him  to  veil  his  face,  in 
order  that  the  Israelites  might  come  near  him.  This  was  another 
mark  of  God's  special  favor  towards  him.  Not  only  did  he  give 
him  near  and  constant  access  to  himself,  but  he  put  honor  upon 
him  before  all  men.  There  are  but  few  examples  of  such  tokens 
of  God's  favor  to  men.  When  Stephen  was  brought  before  the 
Jews,  there  seems  to  have  been  something  in  his  appearance  like 


COMMUNION   OF   MOSES   WITH   GOD.  189 

that  now  presented  by  Moses.  All  the  people  saw  him  that  his  face 
was  as  -it  had  been  the  face  of  an  angel,  Acts  vi.  15. 

In  this  respect,  also,  Moses  prefigured  Christ.  Our  Lord  was 
once  transfigured,  and  his  face  did  shine  as  the  sun,  and  his 
raiment  became  white  as  the  light.  It  is  not  probable  that  the 
glorj  of  Moses  was  so  great  as  this,  but  it  was  sufficient  to  show 
in  what  favor  he  stood  with  God,  and  to  give  the  people  great 
ideas  of  that  prophet,  like  unto  Moses,  who  should  hereafter  appear, 
and  of  whom  Moses  in  the  law  did  speak. 

The  account  of  the  intercourse  Moses  had  with  God,  to  which 
we  have  now  been  attending,  explains  satisfactorily  the  reason  of 
those  excellent  traits  which  we  admire  in  his  character.  Few 
men  are  more  worthy  of  our  admiration  and  imitation,  than 
Moses.  Few  men  have  been  so  highly  honored  in  all  ages,  and 
few  men  have  so  richly  deserved  honor.  In  whatever  point  we 
contemplate  the  character  of  Moses,  it  is  remarkably  perfect. 
Naturally,  it  would  seem,  he  was  of  a  hasty  spirit,  and  prone  to 
speak  and  act  under  the  impulses  of  passion.  Such  appears  to 
have  been  the  case,  when  he  slew  the  Egyptian  whom  he  found 
smiting  an  Israelite.  Yet,  it  is  very  seldom  we  see  any  traces  of 
this  disposition  in  all  his  dealings  with  Israel.  This  was  not  for 
want  of  provocations,  for  they  provoked  him  often,  and  grieved 
his  spirit,  rebelling  against  the  Lord,  and  speaking  unkindly  to 
himself  Yet,  so  completely  had  he  the  control  of  himself,  that 
it  is  recorded  of  him,  that  he  was  very  meek  above  all  the  men  that 
were  upon  the  face  of  the  earth.  Numb.  xii.  3. 

Moses  was  a  man  in  whom  we  should  naturally  expect  to  see 
symptoms  of  pride.  Brought  up  in  the  palace  of  Pharoah,  with 
the  wealth  of  Egypt  at  his  command,  yet  afterwards  giving  up 
this,  and  becoming  the  head  of  a  nation,  whose  slightest  actions 
AVere  noticed,  and  whose  word  was  law,  how  naturally  might  he 
have  taken  credit  to  himself.  But,  on  the  contrary,  he  was  ever 
humble  in  his  own  estimation.  To  say  nothing  of  the  low  value 
he  put  on  himself  when  he  was  called  of  God  to  stand  before 
Pharaoh,  he  gave  a  striking  proof  of  his  forgetfulness  of  self, 
when  he  came  down  from  the  mount.  His  face  shone  so  brightly, 
that  Israel  feared  to  come  nigh  him.  Yet  he  was  the  last  to 
notice  it.  His  spirituality  is  equally  remarkable  with  his  meek- 
ness and  humility.  He  might  have  sought  great  things  for  him- 
self He  might  have  become  himself  the  head  of  a  great  nation. 
He  might  have  placed  his  children  in  offices  of  trust  and  honor, 


190  COMMUNION   OF   MOSES  WITH  GOD. 

instead  of  leaving  them  to  be  lost  among  the  other  descendants 
of  Levi.  But  these  were  not  the  objects  of  his  ambition.  He 
was  little  in  his  own  eyes,  and,  far  from  seeking  the  pleasures  of 
this  world,  he  cared  only  for  those  that  belong  to  another.  When 
he  might  have  sought  for  any  of  the  pleasures  of  the  earth,  his 
prayer  to  God  was,  /  beseech  thee  shoiu  me  thy  glory ;  and  it  does 
not  appear  that  in  all  of  the  second  period  he  spent  in  the  mount, 
he  did  anything  else  but  spend  his  time  in  spiritual  exercises. 

These  things  may,  at  first  sight,  seem  strange,  but  the  reason 
is  plain.  Moses  had  seen  God — had  intimately  known  his  charac- 
ter— and  the  natural  effects  of  such  knowledge,  were  to  make 
him  feel  his  own  nothingness,  the  vanity  of  all  things  earthly, 
and  the  incalculable  superiority  of  those  that  are  eternal.  How 
could  a  man,  who  had  known  God  as  Moses  did,  give  way  to 
passion  or  pride,  or  set  any  value  on  the  trifling  enjoyments  of 
the  world  ? 

These  are  some  of  the  benefits  of  studying  the  character  of 
God,  and  were  there  no  command,  one  would  think  that  self- 
interest  alone  woultl  prompt  men  to  seek  for  such  knowledge. 
But  it  is  lamentable  to  see  how  little  even  those  who  call  them- 
selves Christians,  know  of  their  Creator.  His  glory  shines  in  the 
sun — it  is  seen  in  the  world  around  us — it  is  felt  in  every  step 
we  take,  and  every  action  we  perform,  for  in  him  we  live,  and 
move,  and  have  our  heing.  Yet  how  few  there  are  whose  notions 
concerning  him  are  right.  Most  men  think  of  him,  as  though  he 
were  in  all  respects  such  a  one  as  themselves.  To  such,  and  to 
all  men,  I  would  say,  in  the  words  of  Eliphaz,  the  Temanite, 
Acquaint  now  thyself  ivith  him,  and  be  at  peace ;  thereby  good  shall 
come  unto  thee. 

Macao,  March  17,  1844. 


SERMON    XXII. 

THE    BLESSING    OF    TRUSTING    IN    CHRIST. 

Kiss  the  Son,  lest  he  be  angry,  and  ye  perish  from  the  way,  when  his  wrath  is  kindled 
but  a  little.     Blessed  are  all  they  that  put  their  trust  in  him. — Psalm  ii.  12. 

The  second  Psalm  was  composed  by  David,  the  king  of  Is- 
rael. This  is  evident,  because,  though  his  name  is  not  attached 
to  it,  in  the  book  of  Psalms,  it  is  expressly  ascribed  to  him  by 
the  company  of  the  apostles,  Acts  iv.  25.  It  is  uncertain  at  what 
period  of  his  life  it  was  composed,  though  a  probable  conjecture 
is,  that  it  was  after  he  was  seated  on  the  throne  of  Israel,  but 
before  he  saw  all  his  enemies  vanquished.  It  takes  its  tone  and 
coloring  from  the  circumstances  of  his  own  life,  and  very  proper- 
ly, for  there  never  was  a  more  eminent  type  of  Christ  than  he. 
There  can  be  no  doubt  that  its  chief  reference  is  to  Christ,  of 
whom  it  forms  a  very  striking  and  important  prophecy.  It  can- 
not be  entirely  and  satisfactorily  explained,  unless  it  be  admitted 
to  be  a  prophecy  of  Christ ;  but  with  such  an  admission,  its  ex- 
planation is  eas}^,  while  the  frequent  quotations  from  it  in  the 
New  Testament,  place  this  point  beyond  a  doubt. 

The  Psalm  is  to  some  extent  dramatic  in  its  composition.  It 
opens  with  an  address  from  the  prophet,  exposing  the  opposition 
made  by  the  rulers  and  people  of  the  earth,  to  the  kingdom  of 
Christ.  The  prophet  then  declares  the  folly  and  danger  of  such 
opposition  to  Cod,  and  introduces  Jehovah  himself  declaring  his 
firm  purpose  that  his  anointed  one  shall  rule  over  all,  and 
supreme  authority.  This  is  followed  by  an  address  to  all  \i 
rulers,  and  people;  exhorting  them  to  submit  to  this  exalted 
personage,  and  showing  the  benefits  of  such  submission. 

Although  Jesus  Christ  is  the  rightful  ruler  of  this  world,  both 
in  virtue  of  his  own  divine  nature,  and  of  his  Father's  appoint- 
ment, yet  his  kingdom  has  ever  been  opposed  by  men,  and  has 
been  upheld  only  by  constant  exertions  of  the  divine  power. 


mgs, 


192  THE   BLESSING   OF   TKUSTING   IN   CHRIST. 

When  he  came  into  the  world  he  found  few  to  welcome  him,  but 
many  to  contend  against  him.  He  came  unto  his  own,  but  his 
own  received  him  not.  His  life  was  a  constant  contest  with  the 
rulers  and  the  people  of  the  Jews,  and  to  human  eyes,  a  most 
unequal  and  unpromising  one.  What  could  an  unarmed  leader 
with  a  band  of  unlearned  fishermen,  do  against  the  power  and 
the  wisdom  of  Judea,  of  Greece,  and  of  Eome  ?  Nor  were  his 
enemies  slow  to  perceive  their  advantages,  and  to  use  to  the  ut- 
most, all  that  they  possessed.  Of  a  truth,  against  him  were 
gathered  together,  both  Herod  the  king  of  Judea,  and  Pontius 
Pilate  the  Koman  governor,  and  the  Gentiles  and  the  peojDle  of 
Israel,  Acts  iv.  27.  To  all  this  the  Psalmist  refers,  in  the  first 
three  verses  of  the  Psalm.  TF%  do  the  heathen  rage  and  the  people 
imagine  a  vain  thing  ?  The  kings  of  the  earth  set  themselves  and  the 
rulers  take  counsel  together  against  the  Lord  and  against  his  anointed, 
saying,  Let  us  hreak  these  hands  asunder  and  cast  away  their  cords 
from  us.  The  prophecy  informs  us  distinctly  that  such  opposition 
shall  ever  be  made  to  Christ,  though  the  very  form  in  which  it  is 
expressed  shows  that  it  will  ever  be  fruitless,  and  that  it  will 
return  with  double  loss  on  the  heads  of  the  opposers.  Such  was 
the  case  with  Julian,  the  Roman  emperor,  who  after  being  educa- 
ted in  the  Christian  faith,  gave  all  his  energies  to  the  work  of  its 
destruction.  He  pleased  himself  with  the  hopes  of  success,  but 
in  the  midst  of  his  career,  he  met  his  death  wound  on  the  field  of 
battle,  and  saw  that  all  his  efforts  were  fruitless.  Stung  with  the 
reflection,  he  gathered  a  handful  of  blood  as  it  trickled  from  his 
wound,  and  throwing  it  in  the  air,  exclaimed,  "Thou  hast  con- 
quered. Oh  Galilean,"  In  our  own  times  the  same  has  been 
repeatedly  witnessed.  Voltaire  and  his  associates  "  took  counsel 
together"  and  united  their  efforts  to  cast  from  them  every  tie  that 
bound  them  to  their  Maker.  With  what  success,  let  the  dying 
agonies  of  Voltaire  speak,  when  he  cried  for  mercy  to  that  same 
Being  he  had  once  called  a  lo retch.  And  as  if  the  more  remark- 
ably to  show  their  failure,  the  very  press  on  which  Voltaire  and 
his  companions  printed  their  infidel  publications  against  Christ, 
is  now  employed  in  printing  religious  tracts  that  testify  of  Christ. 
How  can  it  be  otherwise?  They  who  contend  against  Christ 
contend  not  against  men,  but  against  God,  and  who  may  hope  to 
succeed  in  such  a  contest  ?  How  shall  finite  cope  with  infinite, 
or  the  creatures  of  a  day  prevail  against  the  eternal  Jehovah  ? 
Who  shall  set  the  briers  and  thorns  in  array  against  that  God  who 


THE    BLESSING   OF   TKUSTING   IN   CHRIST.  193 

is  a  consuming  fire,  without  incurring  the  charge  of  folly?  Shall 
not  he  who  sitteth  in  the  heavens,  laugh  at  their  impotent  rage  ? 
Shall  not  the  Lord  have  them  all  in  derision,  when  they  seek  to 
drag  him  from  his  throne,  or  alter  the  decrees  he  has  established? 

But  it  is  worse  than  folly  thus  to  contend  with  God,  or  to 
refuse  obedience  to  his  anointed.  Such  conduct  must  inevitably 
provoke  his  anger,  and  call  forth  his  vengeance,  and  who  may 
stand  when  once  he  is  angry  ?  He  shall  speak  unto  them  in  his  wrath, 
and  vex  them  in  his  sore  displeasure.  Tlie  wrath  of  even  an  earthly 
king  is  as  the  roaring  of  a  lion,  but  how  much  more  terrible  is  that 
of  the  great  King  of  kings,  the  mere  blast  of  the  breath  of  whose 
nostrils  dries  up  the  channels  of  the  sea,  and  discovers  the  founda- 
tions of  the  world?     2  Sam,  xxii,  16. 

Thus  far  the  prophet  speaks  of  the  folly  and  danger  of  those 
who  resist  the  anointed  of  God,  In  the  succeeding  part  of  the 
Psalm,  he  shows  us  the  firm  purposes  of  God,  respecting  Christ; 
tlie  honor  bestowed  upon  him ;  and  the  authority  he  should 
possess.  The  Father  himself  speaks  first,  I  have  set  (or  as  it  is  in 
the  margin,  /  have  anointed,)  my  King  upon  my  holy  hill  of  Zion. 
The  Lord  Jesus  Christ  is  a  King,  and  his  kingdom,  though  not  of 
this  ivorld,  Or  not  like  the  kingdoms  of  men,  is  yet  in  the  world, 
and  numbers  men  among  its  subjects.  He  is  consecrated  by  God 
the  Father,  to  be  head  over  all  things,  to  the  church,  Eph.  i.  22, 
and  he  is  set  upon  his  throne  so  firmly,  that  no  tumults  or  stri- 
vings of  men,  even  though  they  rage  like  the  boiling  ocean 
against  the  rocks,  can  avail  to  overturn  or  render  it  insecure.  Je- 
hovah himself  has  placed  him  on  that  throne,  and  we  ma}^ 
without  fear  imitate  the  apostle,  who  applies  to  him  the  words  of 
the  xlv.  Psalm,    Thy  throne,  Oh  God,  is  forever  and  ever,  Ps.  xlv.  6. 

In  the  seventh  verse  of  the  Psalm,  the  Son  himself,  the  anoint- 
ed King,  is  represented  as  speaking,  /  will  declare  the  decree.  The 
reference  is  doubtless  to  that  eternal  decree,  in  virtue  of  which 
he  was  constituted  Mediator,  and  Saviour  of  the  world,  and  as 
such  invested  with  additional  right  to  supreme  authority.  I  say 
additional  right,  because  by  reason  of  his  own  divine  nature,  the 
Son  always  possessed  equal  authority  with  the  Father.  The 
words  that  immediately  follow.  The  Lord  hath  said  unto  me,  Thou 
art  my  Son,  this  day  have  1  begotten  thee,  are  introductory  to  the 
decree  which  he  was  about  to  declare.  Their  meaning  is,  "I  now 
make  it  publicly  manifest,  and  proclaim  it  to  the  world  that  thou 
art  my  Son,  like  myself  in  the  possession  of  the  divine  nature,  in 
13 


19 J:  THE   BLESSING   OF   TRUSTING   IN   CHRIST. 

l^ower  and  in  glory."  The  reference  here,  is  chiefly  to  the  resur- 
rection of  the  Lord  Jesus  Christ,  when  he  was  declared  to  he  the 
Son  of  God  with  poiver,  according  to  the  spirit  of  holiness,  by  the  res- 
urrection from  the  dead,  Kom.  i.  4.  The  resurrection  of  Christ 
was  the  seal  of  all  he  did,  and  the  confirmation  of  all  he  had 
undertaken  or  promised ;  for  if  Christ  be  not  risen,  then  is  our 
preaching  in  vain,  and  your  faith  is  also  vain,  1  Cor.  xv.  14. 

The  decree  spoken  of  in  the  seventh  verse,  is  contained  in  the 
eighth  and  ninth  verses.  Ask  of  me,  and  I  shall  give  thee  the  hea- 
then for  thine  iyiheritance,  and  the  uttermost  parts  of  the  earth  for  thy 
possession.  Thou  shall  break  them  iviih  a  rod  of  iron :  thou  shall 
da.'ih  them  in  pieces  like  a  potter'' s  vessel  Such  is  the  decree  respect- 
ing Christ.  It  was  formed  in  the  councils  of  the  adorable  Trin- 
ity, long  ere  the  world  began.  It  is  inscribed  in  the  eternal  rec- 
ords of  heaven.  It  was  proclaimed  by  Christ  himself,  through 
the  mouth  of  his  servant  David,  and  through  other  prophets  du- 
ring a  long  series  of  ages.  It  has  already  begun  to  receive  its 
fulfilment,  and  every  indication  in  the  future — every  lesson  from 
the  past — promises  that  it  shall  receive  a  glorious  accomplishment. 
There  is  no  nation,  however  remote,  that  shall  not  submit  to 
Christ ;  no  superstition  however  deeply  rooted,  that  he  shall  not 
pluck  up ;  and  no  opposition  however  strong,  that  shall  not  be 
broken  by  the  iron  rod  he  bears.  At  times  it  seems  scarce  pos- 
sible that  these  expectations  should  be  realized,  and  those  who  cher- 
ish them  are  commonly  characterized  as  visionary  enthusiasts.  The 
enemies  of  Christ  are  numerous,  and  powerful,  and  they  combine 
all  their  energies  to  defeat  his  plans.  But  how  vain  are  their  ef- 
forts. The  decree  has  gone  forth,  and  it  shall  be  executed.  Its 
course  is  like  the  torrent  that  sweeps  from  the  mountains.  The 
barriers  that  are  thrown  before  it  may  obstruct  it  for  a  moment, 
but  only  till  its  waters  have  had  time  to  rise  above  them,  and  then 
they  add  to  the  volume  and  force  of  the  conquering  flood.  Flight 
and  resistance  are  equally  useless.  Hath  Ood  said,  and  shall  he 
not  do  it  ?  JInth  he  spoken  and  shall  he  not  make  it  good  ?  Num. 
xxiii.  19. 

Such  are  the  circumstances  on  which  the  exhortation  of  the 
text  is  founded.  It  is  an  exhortation  addressed  primarily  to  the 
kings  and  judges  of  the  earth,  inasmuch  as  they  arc  most  prone  to 
think  themselves  exalted  above  even  the  power  of  him  who  placed 
them  on  their  thrones.  Be  tvise  now  therefore  oh  ye  kings,  be  in- 
structed ye  judges  of  Oie  earth.     Serve  tfic  Lord  with  fear,  and  rejoice 


THE   BLESSING   OF  TRUSTING   IN   CHRIST.  195 

rciih  trcmUing.  The  remainder  of  the  exhortation,  which  forms 
the  text  of  this  discourse,  is  equally  applicable  to  all  men  ;  to  the 
noble  and  the  base,  to  the  ruler  and  the  subject  alike.  It  con- 
tains in  itself  the  gospel  in  miniature,  being  an  outline  of  the  du- 
ties to  be  performed,  of  the  dangers  of  disobedience,  and  of  the 
reward  of  those  who  believe.  Kiss  the  Son,  lest  he  be  angry,  and 
ye  perish  from  the  loay  when  his  tvrath  is  kindled  hut  a  little.  Bless- 
ed are  all  they  that ^mt  their  trust  in  him. 

The  command,  hiss  the  Son,  has  reference  to  the  ancient  mode 
of  expressing,  not  merely  affection,  but  the  highest  degree  of  loyal- 
ty and  veneration.  When  David  parted  from  good  old  Barzil- 
lai,  he  kissed  him  and  blessed  him,  2  Sam,  xix.  39.  This  was  sim- 
ply a  token  of  affection  and  esteem.  When  Samuel  anointed  Saul, 
he  kissed  him,  1  Sam.  x.  1.  This  was  a  token  of  cheerful  and  affec- 
tionate loyalty,  a  profession  of  his  willingness  to  be  under  the  rule 
of  Saul,  for  he  said.  Is  it  not  because  the  Lord  hath  anointed  thee  to  he 
captain  of  his  inheritance?  In  the  ancient  idolatrous  worship,  it 
was  very  common  to  show  their  veneration  and  devotion  by  the 
same  token,  so  that  it  even  passed  into  a  proverb,  Let  the  men 
that  sacrifice  kiss  the  calf,  Hos.  xiii.  2.  All  of  these  ideas  are  in- 
cluded more  or  less  in  the  command  of  the  text,  Kiss  the  Son. 
Acknowledge  him  as  your  God  and  King,  give  him  the  veneration 
and  devotion  which  some  prostitute  to  idols.  Let  him  reign  su- 
preme in  your  hearts,  and  serve  him  with  that  affectionate  loyal- 
ty, which  so  beneficent  a  King  deserves.  This  is  not  an  unreason- 
able requisition.  Were  we  required  to  show  such  affection  and 
loyalty  and  veneration  to  a  mere  man,  we  might  well  hesitate ; 
for  what  child  of  Adam  has  ever  lived  who  deserves  such  sub- 
mission, from  all  men,  of  all  lands,  and  all  ages  ?  But  Christ  Je- 
sus has  a  right,  to  all  that  we  can  give.  In  his  own  divinitj^  he 
sits  upon  the  throne,  and  the  highest  seraphs  bow  before  him. 
Not  only  so,  but  he  bears  a  special  and  peculiar  relation  to  our 
world.  For  us  he  was  anointed  a  King  upon  the  holy  hill  of  Zion. 
For  us  he  bore  the  sorrows  and  sufferings  of  life  on  earth,  and  of 
death  upon  the  cross.  For  us  he  rose  triumphant  over  death  and 
the  grave, — and  for  us  he  sits  at  the  right  hand  of  God  ever  to  in- 
tercede for  us.  Has  not  a  being  who  has  shown  us  so  much  love 
— who  has  done  so  much  already,  and  is  prepared  to  do  still  more 
for  us — a  right  to  claim  all  the  tribute  which  our  hearts  can  give 
him  ?  And  how  much  more  is  this  obvious,  when  we  consider, 
that  there  is  a  special  and  solemn  command  of  our  Creator  requir- 


196  THE   BLESSING    OF   TRUSTING   IN   CHRIST. 

ing  this.  All  men  shall  honor  (he  Son,  even  as  tlieij  honor  the  Father, 
John  V.  23.  For  it  is  written,  As  Hive,  saith  the  Lord,  every  knee 
shall  hoio  to  me,  and  ever?/  tongue  shall  confess  to  God,  Kom.  xiv.  11. 

There  are  many  who  regard  this  as  a  matter  of  little  impor- 
tance, and  who  not  only  take  it  for  granted,  but  freely  express 
the  opinion,  that  it  is  scarcely  worth  while  to  be  so  particular  on 
this  point.  They  fancy  that  God  will  not  much  regard  their 
want  of  reverence  for  his  Son  ;  nor  will  the  all-merciful  Saviour 
visit  too  severely  any  omission  of  duty  towards  himself  "Whence 
this  opinion  rose,  it  might  be  hard  for  some  to  say,  but  certainly 
it  finds  no  countenance  in  the  words  of  the  Psalmist.  On  the 
contrary,  the  very  next  words  declare  most  plainly,  that  any 
failure  on  this  point  will  be  visited  with  the  severest  chastise- 
ment. Kiss  the  /Son,  lest  he  be  anginj.  He  will  have  a  right  to  be 
angry,  for  he  has  a  right  to  your  devotions  ;  and  his  anger  is  not 
like  the  anger  of  men,  a  mere  puff  of  noisy  breath,  or,  at  most,  a 
source  of  injury  to  our  bodies.  He  is  the  God  of  the  spirits  of 
all  flesh,  and  his  anger,  once  aroused,  shall  burn  against  them 
forever.  Lest  he  he  angry,  and  ye  perish  from  the  way,  when  his 
wrath  is  kindled  but  a  little.  How  forcible  are  these  expressions  ! 
Lest  he  be  angry.  The  anger  of  man  is  so  common,  that  we  are 
not  surprised  at  it,  and  generally  so  powerless,  that  we  do  not 
fear  it.  Not  so  the  anger  of  Christ.  It  is  a  fearful  thing,  to 
think  of  provoking  the  merciful  Saviour  to  anger.  Yet  it  can  be 
done,  and  among  all  the  terrible  expressions  of  the  Bible,  I  know 
of  none  so  truly  awful  as  that  one,  the  wrath  of  the  Lamb.  No 
wonder  that  men,  in  the  vain  desire  to  escape  it,  shall  in  that  day 
cry  to  the  mountains  and  the  rocks.  Fall  on  us,  and  hide  us  from  the 
face  of  him  that  sitteth  upon  the  throne,  and  from  the  ivrath  of  the 
Lamb,  Eev.  vi.  16.  How  will  those  who  now  think  so  lightly  of 
the  Lord  Jesus,  dare  to  look  upon  him  when  he  shall  be  revealed 
from  heaven  with  his  mighty  angels,  in  flaming  fire,  taking  vengeance 
on  them  that  knoiv  not  God,  and  obey  not  the  gospel  of  our  Jjord  Jesus 
Ghrist,  2  Thess.  i.  7,  8. 

A7id  ye  perish  from  the  way.  It  is  a  sorrowful  thing,  even  in 
the  affairs  of  this  life,  to  lose  one's  road,  arid  wander  in  the  wil- 
derness, or  float  across  the  ocean,  until  famine  or  fatigue  cause 
us  to  perish.  But  infinitely  more  so  is  it  to  lose  that  only  way 
that  leads  to  life,  and  to  wander  among  the  dark  mountains,  until 
the  soul  perish  forever.  Yet  to  this  danger  all  those  are  exposed, 
who  provoke  the  anger  of  Christ.     And  think  not  to  say.  But  my 


THE   BLESSING   OF  TRUSTING   IN   CHRIST.  197 

sins  are  comparatively  insignificant,  and  though  he  may  disap- 
prove of  them,  he  will  not  rouse  all  his  anger  against  me.  It  is 
true  he  will  not,  for  if  he  did,  no  mortal  could  stand  for  one 
moment.  It  is  not  needful  to  awaken  all  the  anger  of  the 
Saviour.  When  his  anger  is  kindled  hut  a  little^  you  shall  perish 
from  the  way.  The  way  of  life — the  way  of  joy — the  way  of 
peace — nay,  even  the  way  of  hope,  you  can  no  more  tread,  if 
once  his  anger  is  kindled  against  you  bat  a  little. 

Are  such  the  consequences  of  neglect  or  contempt  of  Christ? 
What,  then,  may  those  expect,  who  pursue  the  contrary  course, 
and,  by  a  life  of  unceasing  obedience,  show  that  their  hearts  are 
full  of  affection  and  veneration  for  him  ?  The  question  is  easier 
asked,  than  answered.  In  our  version,  the  Psalmist  says,  Blessed 
are  all  they  that  put  their  trust  in  him ;  but  this  by  no  means 
expresses  the  full  force  of  the  original.  More  literally,  it  is,  Oh, 
the  blessednesses  of  those  who  put  their  trust  in  him!  The  Psalmist  is 
filled  with  admiration  at  the  very  thought  of  their  blessings, 
though  he  does  not  here  enumerate  them.  But  it  is  easy  to 
gather  some  of  them  from  other  passages  of  the  word  of  God. 
The  Scrii^ture  saith,  Whosoever  helieveth  on  him  shall  not  be  ashamed^ 
Eom,  X.  11.  The  disciples  of  Christ  are  often  scorned  and 
reviled,  and  many  are  ashamed  to  be  called  by  his  name.  Be  it 
so.  There  is  a  day  coming,  when  all  nations  shall  be  assembled 
before  his  throne,  and  other  worlds  shall  be  spectators  of  the 
scene.  There  Avill  be  no  shame  on  the  faces  of  his  disciples  then, 
when  he  calls  to  them,  Come^  ye  blessed  of  my  Father^  inherit  the 
kingdom  prepared  for  you  from  the  foundation  of  the  ivorld,  Matt. 
XXV.  34.  There  will  be  shame  on  the  faces  of  those  who  now 
despise  him,  when  the  &n  of  man  shall  be  ashamed  of  them  before 
his  Father,  and  before  his  holy  angels,  Mark  viii.  38.  But  this 
blessedness  is  not  all  deferred  to  that  distant  day.  Even  now. 
Blessed  is  the  man  that  trusteth  in  the  Lord,  for  he  shall  be  as  a  tree 
planted  by  the  ivaters,  and  that  spreadeth  out  her  roots  by  the  river, 
Jer.  xvii.  7,  8.  And  amidst  all  the  storms  and  tempests  of  this 
changing  scene,  there  are  blessings  for  him  that  the  world  know- 
eth  not.  The  wicked  are  like  the  troubled  sea,  when  it  cannot  rest. 
There  is  no  peace  to  the  wicked.  But  thou  tvilt  keep  him  in  perfect 
peace  ivhose  mind  is  stayed  on  thee,  because  he  trusteth  in  thee,  Is. 
xxvi.  3. 

Macao,  March  31,  1844, 


SERMON    XXIIL 

THE    PUBLICAN    AND    THE    PHARISEE. 

And  he  spake  this  parable  to  certain  which  trusted  in  themselves  that  they  were 
righteous,  and  despised  otliers :  Two  men  went  up  into  the  temple  to  pray,  the 
one  a  Pharisee,  and  the  other  a  publican.  The  Pharisee  stood  and  prayed  thus 
with  himself,  God,  I  thank  thee  that  I  am  not  as  other  men  are,  extortioners,  un- 
just, adulterers,  or  even  as  this  publican,  I  fast  twice  in  tlie  week,  I  give  tithes 
of  all  that  I  possess.  And  the  publican  standing  afar  off,  would  not  lift  up  so 
much  as  his  eyes  unto  heaven,  but  smote  upon  his  breast,  saying,  God  be  merciful 
to  me  a  sinner.  I  tell  you,  this  man  went  down  to  his  house  justified  rather  than 
the  other  ;  for  every  one  that  exalteth  himself  shall  be  abased :  and  he  that  hum- 
bleth  himself  shall  be  exalted. — Luke  xvili.  9-14. 

DuKiNG  our  Saviour's  short  ministry  on  earth,  lie  mingled  in 
all  classes  of  society.  The  poor  crowded  around  him  to  partake 
of  his  bounty,  and  hear  his  gracious  words.  The  rich  invited 
him  to  their  houses,  or  followed  in  his  train  from  curiosity,  or 
with  designs  to  watch  and  inform  against  him.  Some  came  to 
hear  his  wisdom,  others  to  see  his  mighty  works.  The  Pharisee 
came  to  uphold  his  own  cause  against  this  new  enemy,  and  boast 
of  his  own  good  deeds, — while  the  sinner  who  found  pardon  and 
peace  nowhere  else,  came  to  bathe  his  feet  with  tears.  He  had 
instructions  for  all,  for  he  knew  what  was  in  man,  and  was  inti- 
mately acquainted  with  all  their  wants.  Hence  his  instructions 
were  always  appropriate,  nor  need  we  be  surprised  to  learn  that 
they  were  often  unpleasant  to  his  hearers.  He  was  a  skilful  phy- 
sician to  cure  diseased  souls ;  and  the  instruments  he  used  were 
sharp,  and  the  medicines  employed  were  bitter.  Yet  unpleasant 
as  were  his  words  at  times,  he  never  failed  to  declare  the  whole 
truth  to  all  his  hearers. 

Of  this  we  have  a  striking  example  in  the  parable  before  us. 
It  is  one  addres.sed  to  his  contemporaries,  but  meant  for  all  ages, 
for  it  combats  an  error  that  will  exist  as  long  as  there  shall  be 
sinful  men  in  the  worM. 


THE   PUBLICAN   AND   THE   PHARISEE.  199 

It  was  spoken  to  those  wlio  trusted  in  themselves  thai  tliey  were 
righteous^  who  supposed  that  their  own  works  were  so  good  as  to 
be  a  foundation  for  justification  and  acceptance  with  God.  This 
is  a  most  common  and  natural  error.  It  has  its  origin  in  a  pas- 
sion strong  as  the  love  of  life  itself— even  in  that  vanitj  which 
makes  men  utterly  loathe  to  think  meanly  of  themselves,  or  to 
acknowledge  that  they  have  no  good  works  to  merit  the  Ihvor  of 
God.  Yet  this  trusting  to  one's  own  righteousness  implies  a  most 
criminal  ignorance  of  the  character  of  God  and  of  one's  self.  No 
one  can  rightly  understand  the  purity  of  the  nature  of  Jehovah, 
and  comj)are  it  with  his  own  wickedness,  without  being  struck 
dumb  with  shame.  Alv/ays  it  has  been  so,  that  those  who  have 
known  most  of  God  have  been  the  most  humble.  When  Abra- 
ham was  allowed  to  commune  with  God  in  behalf  of  Sodom,  he 
used  expressions  showing  the  most  entire  want  of  confidence  in 
himself  Behold  now  I  have  taken  upon  me  to  speak  unto  the  Lord, 
which  am  hut  dust  and  ashes,  Gen.  xviii.  27.  And  when  holy  Job 
not  only  heard  of  God  by  the  hearing  of  the  ear,  but  also  saw 
him  with  his  eyes,  then  he  abhorred  himself,  and  repented  in  dust 
and  ashes,  Job  xlii.  6. 

It  was  strange  that  the  Pharisees,  with  the  law  of  God  in  their 
hands,  and  all  its  requisitions  of  perfect  holiness,  and  with  the  ex- 
amples of  their  patriarchs  confessing  their  own  unworthiness, 
could  still  trust  in  themselves  that  they  were  righteous.  Yet  not 
only  did  they  trust  in  themselves — they  also  despised  otliers ; 
which  alone  was  a  certain  proof  of  their  being  false  professors. 
A  true  child  of  God  certainly  esteems  others  better  than  himself 
He  knows  the  sinfulness  of  his  own  heart  much  better  than  he 
knows  that  of  others,  he  feels  that  he  is  but  a  brand  plucked  from 
the  burning,  and  that  he  may  himself  fall  even  as  disgracefully  as 
David  did.  How  can  such  a  one  despise  others,  who  have  not 
enjoyed  the  privileges  granted  to  him  ?  Yet  nothing  is  more 
common  than  for  men  to  pride  themselves  on  their  own  goodness, 
and  esteem  meanly  those  who  do  not  come  up  to  their  own  stand- 
ard. And  common  as  it  is,  nothing  is  more  abominable  to  God. 
It  is  bad  enough  to  be  sinful,  but  it  is  intolerable  to  shut  one's 
own  eyes  to  a  sense  of  sinfulness — to  cover  it  with  the  false  show 
of  goodness,  and  to  despise  those  less  favored,  and  therefore  per- 
haps more  openly  transgressors  of  the  law.  This  is  really  rob- 
bing God,  for  it  is  ascribing  to  ourselves  the  praise  of  his  gifts. 
To  us  it  is  hateful  to  hear  any  man  say  to  another,  stand  by,  for  I 


200  THE    PUBLICAN    AND    THE    PHAEISEE. 

am  holier  than  thou.  But  to  a  God  of  infinite  purity,  in  whose 
.sight  we  are  all  as  an  unclean  thing,  and  all  our  righteousnesses 
as  filthy  rags,  it  must  be  an  offence  of  unspeakable  magnitude. 

Our  Saviour  met  with  such  conduct  in  every  step  of  his  public 
ministry.  Jewish  society  was  essentially  religious,  at  least  its 
forms  were  such,  and  while  religion  was  fashionable,  open  sin  was 
disreputable,  and  men  of  bad  habits  were  outcasts.  Of  all  the 
classes  of  Jewish  society,  the  Pharisees  were  the  most  attentive  to 
the  outward  observances  of  the  law,  and  the  Publicans  the  least. 
The  Pharisees  sat  in  Moses'  seat,  and  expounded  the  precepts  of 
his  law.  Their  theology  was  correct.  They  believed  in  the  ex- 
istence of  a  God,  of  a  future  state,  of  rewards  and  punishments, 
and  of  the  necessity  of  good  works  and  of  a  blameless  life.  They 
held  to  all  the  law,  and  especially  its  rites  and  ceremonies,  of 
which  they  were  careful  even  to  scrupulosity.  No  fire  would 
they  kindle  on  the  Sabbath  day — no  washing  of  hands  or  of  cups 
and  platters  would  they  omit — they  tithed  mint  and  anise  and  cum- 
'iwin,  and  many  of  them  might  boast,  as  did  Paul,  that  touching 
the  righteousness  which  is  of  the  law,  they  were  blameless.  Nay, 
as  if  all  this  were  not  enough,  they  had  added  their  own  tradi- 
tions to  the  law  of  God,  and  imposed  additional  weights  on  the 
burden  which  neither  they  nor  their  fathers  were  able  to  bear. 
By  these  things  they  had  made  the  law  of  God  of  none  effect. 
The  object  of  the  law  is,  like  a  schoolmaster  to  lead  men  to 
Christ,  by  showing  how  far  we  come  short  of  obeying  its  requisi- 
tions. But  from  ignorance  of  its  true  nature,  they  prided  them- 
selves on  having  obeyed  it  perfectly.  They  had  a  high  opinion 
of  themselves — were  constantly  justifying  themselves,  and  boast- 
ing of  their  descent  from  Abraham,  of  their  circumcision,  and 
their  keeping  of  the  law.  Some  of  them,  like  Paul  before  his 
conversion,  were  probably  sincere,  and  verily  thought  they  were 
doing  God  service ;  but  the  greater  part  were  mere  hypocrites, 
and  utterly  hateful  in  the  sight  of  God.  How  awful  were  the  de- 
nunciations uttered  against  them  by  our  Saviour  in  the  xxiii.  of 
Matthew.  You  have  seen  a  dark  cloud  as  it  slowly  rises  and 
overspreads  the  heaven.  Muttering  thunders  roll,  and  then 
louder  and  louder  blasts  reverberate  through  the  heavens.  The 
vivid  lightnings  dart  across  the  heavens,  revealing  fearfully  the 
gloom  around,  and  prostrating  the  pride  of  the  forests.  So  fear- 
ful were  the  words  of  Christ,  Woe  unto  you,  Scribes  and  Pharisees, 
hypocrites  !  for  ye  pay  tithe  of  mint  and  anise  and  cummin,  and  have 


THE    PUBLICAN  AND   THE   PHARISEE.  201 

omitted  the  tveightier  matters  of  the  law,  judgment,  mercy,  and  faith. 
Woe  unto  you,  Scribes  and  Pharisees,  hypocrites  !  for  ye  are  like  unto 
whited  sepidchres,  luhich  indeed  appear  beautiful  outward,  but  are  with- 
in fall  of  dead  men's  bones,  and  of  all  unclea^iness.  Ye  serpents,  ye 
generation  of  vipers,  how  can  ye  escape  the  damnation  of  hell,  Matt. 
xxiii.  23,  27,  33. 

The  publicans  were  the  lowest  class  in  Judea,  commonly  they 
were  renegade  Jews,  or  foreigners.  They  were  tax  gatherers  to 
the  Eomans,  which  alone  was  sufficient  to  render  them  odious. 
The  Jewish  nation  prided  themselves  on  having  never  been  in 
bondage  to  any  man,  and  after  they  were  forced  to  bear  the 
Koman  yoke,  it  was  a  common  subject  of  discussion  among  them, 
whether  it  were  lawful  to  pay  tribute  to  Cassar  or  not?  Not  only 
were  they  hated  as  being  the  signs  and  the  instruments  of  their 
servitude,  but  they  were  more  justly  unpopular  on  account  of 
their  extortions,  excesses,  and  cruelty,  in  exacting  more  than 
was  appointed,  and  increasing  their  wealth  by  false  accusations. 
Hence  they  were  hated  by  all,  but  especially  by  the  self-righteous 
Pharisees,  who  counted  it  sinful  to  associate  with  them,  or  partake 
of  their  food.  Publicans  and  harlots,  were  terms  of  equal  re- 
proach, and  the  Pharisees  saw  few  things  in  Christ  to  which  they 
objected  more,  than  his  eating  with  publicans  and  sinners.  Yet 
probably  in  the  sight  of  God,  the  Pharisees  were  greater  sinners 
than  they.  He  sees  not  as  man  sees.  He  estimates  sin  by  its 
principles,  and  by  the  opportunities  and  the  light  enjoyed  by  the 
person  offending.  It  is  a  great  mistake  to  suppose  that  those  are 
the  greatest  sins  which  are  most  obvious,  and  most  disreputable 
among  men.  They  are  the  sins  of  the  heart,  unbelief  and  pride, 
and  ambition  and  covetousness,  which  is  idolatry,  which  God 
most  abhors. 

The  Pharisees  felt  sure  of  God's  favor,  and  despised  the  pub- 
licans, as  persons  who  could  have  no  claim  or  expectation  of  his 
mercies.  To  their  eyes  it  seemed  as  though  the  door  of  heaven 
were  set  wide  open  for  themselves,  but  closed  against  all  others. 
In  the  parable,  Christ  shows  them  their  mistake. 

Two  men  went  up  into  the  temple  to  pray,  the  one  a  Pharisee  and 
the  other  a  publican.  The  temple  was  the  place  where  all  sacrifices 
were  offered,  and  all  public  and  solemn  acts  of  worship  were  per- 
formed. Thither  went  up  the  tribes  of  Israel,  for  there  God  had 
promised  to  give  peculiar  tokens  of  his  presence  and  favor.  Its 
doors  stood  open,  and  none  however  vile  were  excluded.     The 


202  THE   PUBLICAN   AND   THE   PHARISEE. 

worshippers  took  different  positions,  as  fancy,  or  convenience,  or 
self-esteem  directed.  Some  dared  not  go  beyond  the  door,  while 
others,  with  confidence,  advanced  towards  the  inner  temple. 
What  varied  characters  were  collected  at  times  within  those 
walls,  and  how  varied  the  objects  for  which  they  came.  Here 
was  aged  Simeon,  ready  to  depart  in  peace  having  seen  the  salva- 
tion of  the  Lord,  and  here  was  the  young  mother  come  to  present 
the  customary  offerings  on  the  birth  of  her  first  born.  Here  was 
the  proselyte  from  a  distant  land,  and  here  was  the  Israelite  with 
his  sin-offering,  or  his  burnt-offering,  or  his  thank-offering.  The 
rich  and  the  poor  met  together  here,  for  the  Lord  who  was  the 
maker  of  them  both,  called  each  alike  to  his  temple. 

It  is  a  hazardous  thing  for  man  to  attempt  to  read  the  charac- 
ters of  his  fellows,  and  were  we  to  attempt  to  pronounce  on  the 
characters  of  those  who  at  any  time  stood  in  the  temple,  we 
should  not  probably  judge  as  God  does. 

The  Pharisee,  doubtless,  far  within  the  door,  stood  hy  himself; 
he  disdained  to  associate  with  the  crowd,  or  to  offer  up  his  prayers 
in  common  with  the  other  worshippers.  But  what  a  prayer  he 
offered !  In  form  it  was  a  thanksgiving,  but  in  fact,  a  boasting 
of  his  own  good  deeds.  He  enumerates  his  own  righteousnesses 
with  great  self-complacency,  as  so  many  certificates  of  stock  in 
the  bank  of  heaven,  all  acquired  by  his  own  industry.  He  was  not 
like  other  men.  He  was  not  an  extortioner;  he  was  not  unjust; 
he  was  not  an  adulterer ;  he  was  not  even  as  bad  as  the  publican 
who  had  dared  to  come  with  him  to  the  house  of  God.  We  may 
without  hesitation  admit  that  he  spoke  truly — that  he  had  not 
committed  these  crimes.  Many  of  the  Pharisees  made  religion 
only  a  cloak  for  their  covetousness,  but  others,  in  outward  deport- 
ment, were  blameless  and  sincere.  Like  Paul  they  had  a  zeal  for 
God,  though  it  was  not  according  to  knowledge.  -But  not  only 
was  this  man  free  from  outward  vices,  he  was  also  a  doer  of  good. 
I  fast  twice  in  the  week,  I  give  tithes  of  all  I  possess.  Probably  he 
also  gave  alms  to  the  poor,  for  this  commonly  was  practised  by 
those  who  fasted  and  paid  tithes. 

Such  was  the  ground  of  his  expectation  of  the  favor  of  God — 
freedom  from  open  vices  and  the  practice  of, the  outward  acts  of 
religion.  Not  a  word  does  he  say  of  sin — not  a  confession  of  ill- 
desert — not  a  request  for  mercy  and  grace.  No  mention  of  a 
Saviour,  or  an  atonement.  All  is  calm  undoubting  self-depend- 
ence.    Yet  it  was  most  strange  that  with  all  the  evidence  to  the 


THE   PUBLICAN   AND   THE   PHARISEE.  203 

contrary,  lie  could  still  so  confide  in  himself.  What  a  contrast 
is  there  between  the  spirit  of  his  prayer,  and  of  the  Psalms  oi' 
David,  in  which  we  read  of  the  hlessedness  of  him  ivhose  sins  are 
covered,  Ps.  xxxii.  1,  2.  How  different  his  description  of  himself 
from  that  Jeremiah  gives  of  the  nature  of  man :  The  heart  is  de- 
ceitful above  all  things,  and  desperately  iviched,  who  can  know  it? 
Jer.  xvii.  9,  10.  What  a  different  lesson  was  taught  by  the  sacri- 
fices which  morning  and  evening  were  offered  in  that  place  of 
prayer !  How  then  was  it  possible  for  him  thus  to  come  before 
God  ?  The  reason  is  plain.  He  had  the  law  of  God  in  his  hands, 
and  was  familiar  with  the  letter  of  its  precepts,  but  its  spirit  he 
had  never  comprehended.  He  was  alive  without  the  law,  for  it 
was  holy  and  just  and  good,  but  he  was  carnal  and  sold  under 
sin.  He  knew  not  the  plague  of  his  own  he^rt,  and  would  have 
been  as  much  surprised  as  Nicodemus  wras,  to  hear  Christ  say. 
Except  a  man  he  horn  again  he  cannot  see  the  kingdom  of  God,  John 
iii.  3.  In  these  respects  he  was  a  perfect  picture  of  the  greater 
part  of  men  called  Christians  in  our  days.  Those  who  are  free 
from  gross  vices,  who  read  their  Bibles,  and  attend  the  house  of 
God  with  regularity,  consider  that  their  lives  are  so  meritorious 
that  they  need  fear  nothing.  What  lack  I  yet?  is  the  question 
with  which  they  triumphantly  close  their  account  of  the  grounds 
of  their  hope  before  God. 

The  Pharisee  came  to  the  temple,  ostensibly  to  pray,  but 
really  to  boast  of  himself.  But  what  brought  the  publican  there  ? 
It  was  no  strange  sight  to  see  the  Pharisee  in  the  temple,  but  the 
Publicans  commonly  kept  at  a  distance.  Perhaps  it  was  some  aflSic- 
tion  that  befel  him,  which  first  led  him  to  think  of  spiritual  things. 
More  probably  it  was  the  word  of  God,  which  in  some  way  had 
found  access  to  his  heart,  and  fastened  on  his  conscience.  He  had 
no  showy  virtues  to  build  a  hope  upon,  and  he  felt  that  within  he 
had  no  ground  of  confidence.  He  knew  that  he  was  a  sinner.  Per- 
haps his  views  of  sin  v/ere  very  indistinct ;  but  he  began  to  realize 
that  God  was  an  holy  God,  and  would  execute  the  punishment  of 
the  law  upon  the  sinner,  tf  some  other  way  of  escape  were  not 
found.  A  dreadful  sound  was  in  his  ears — a  voice  sounded — 
Flee  from  the  ivrath  to  come  !  But  whither  flee  ?  He  came  to  the 
temple,  if  perhaps  God  might  be  gracious  to  him.  But  it  w^as  a 
place  to  which  he  had  not  been  accustomed  to  come,  and  he  felt 
as  a  stranger  there.  It  was  years  since  he  had  even  heard  a 
prayer.     And  when  he  came  up,  and  saw  the  altar  and  the 


204  TUE    PUBLICAN   AND   THE   PHARISEE. 

smoking  sacrifices,  the  glittering  vessels  of  tlie  temple,  and  the 
i:»riests  in  their  priestly  robes,  with  the  worshippers  around  them, 
he  was  overpowered  with  the  sense  of  his  own  unworthiness.  He 
felt  like  an  outcast  among  such  men,  and  did  not  dare  to  come 
near  them.  Still  less  would  he  presume  to  come  near  the  Pharisee, 
Avho  stood  so  close  to  the  mercj-seat.     Accordingly,  he  stood  afar 

off. 

And  if  he  felt  unworthy  to  mingle  with  the  other  worship- 
pers, or  to  stand  on  the  same  footing  with  them,  how  much  more, 
when  he  thought  of  that  pure  and  holy  God  unto  whom  he  was 
about  to  address  his  prayer.  He  repented,  and  abhorred  himself. 
He  did  not  lift  up  so  much  as  his  eyes  unto  heaven^  but  in  sign  of  his 
deep  contrition  and  sorrow  for  sin,  he  smote  upon  his  breast,  and  ut- 
tered the  simple,  but  heartfelt  prayer,  God  be  merciful  unto  me  a  sin- 
ner. How  short,  yet  how  expressive !  His  heart  was  borne  down 
with  the  load  of  sin,  and  his  whole  soul  deeply  humbled  before 
God.  He  made  no  attempt  to  conceal,  or  to  palliate,  much  less 
to  justify  his  evil  course.  His  only  plea  was  for  mercy.  If  God 
were  not  gracious  he  had  no  hope  of  salvation.  Like  Esther 
when  she  went  uncalled  into  the  presence  of  Ahasuerus,  his  feel- 
ing was,  I  lu  ill  go  unto  the  king,  and  if  I  perish,  I  perish,  Est.  iv.  16. 
He  reasoned  like  the  lepers  who  sat  before  the  gate  of  Samaria. 
Why  sit  we  here,  until  we  die  f  If  we  say  ive  luill  enter  into  the  city, 
the7i  the  famine  is  in  the  city,  and  we  shall  die  there:  andif  v:e  sit  still 
here,  ive  shall  die  also.  Now  therefore  come  and  let  us  fall  unto  the 
host  of  the  Syrians :  if  tliey  save  us  alive,  we  shall  live,  and  if  they  hill 
us,  we  shall  but  die,  2  Kings  vii.  3,  4.  Thus  reasoned  the  publican, 
and  wisely.  If  God  should  be  mercifal  unto  him,  he  should  live, 
but  if  not,  there  was  no  other  who  could  save  him ;  and  it  was 
better  to  perish  while  knocking  at  mercy's  gate,  than  to  perish 
elsewhere.  But  none  ever  perished  there.  Thanks  be  unto  God, 
he  will  cast  out  none  who  come  unto  him  in  Christ's  name. 
There  is  hope  in  the  cross  of  Christ,  even  for  the  chief  of  sinners ; 
and  this  is  the  only  hope,  on  which  the  publican,  the  thief  on  the 
cross,  the  persecuting  Saul,  and  we  oivselves  can  depend. 

The  publican's  faltering  prayer  was  accepted,  while  the  boast- 
ing speech  of  the  Pharisee  was  unheard  and  neglected.  The 
broken  voice  of  the  first  sounded  like  sweet  music  in  the  ears  of 
the  prayer-hearing  God,  but  the  other  was  discord  and  mockery ; 
and  the  publican  went  do^vn  to  his  house  justified  rather  than  the  other. 
The  reason  is  found  in  that  general  rule  of  God's  government, 


THE   PUBLICAN   AND   THE   PHARISEE.  205 

Every  one  that  exalteth  khiiself  shall  he  abased ;  and  lie  that  humhletli 
himself  shall  he  exalted,  Matt,  xxiii.  12.  This  parable  was  spoken 
for  the  benefit  of  those  who  lived  when  Christ  was  on  earth,  and 
it  was  left  on  record  for  our  instruction.  The  lessons  we  may 
derive  from  it  are  these. 

1.  External  morality  is  not  enough  to  secure  our  salvation.  I 
know  of  scarce  any  other  truth  of  the  Bible  that  needs  to  be  so 
constantly  insisted  on  as  this,  for  on  almost  no  point  are  men  so 
apt  to  err.  The  desire  to  justify  ourselves  is  so  strong,  that  even 
at  the  judgment  seat  of  Christ,  the  wicked  shall  attempt  it,  Luke 
xiii.  25.  Were  a  man  to  obey  the  law  of  God  perfectly,  his  mo- 
rality certainly  would  save  him — he  would  enter  heaven  on  his 
own  merits.  But  where  is  such  a  man  to  be  found  ?  Where  is 
the  just  man  that  doeth  good  and  sinneth  not?  You  and  I,  my 
hearers,  have  never  yet  seen  such  a  man.  All  have  sinned — all 
have  gone  out  of  the  way,  and  how  then  is  it  possible  for  any  of 
us  to  deserve  the  favor  of  God.  If  our  whole  duty  belongs  to 
God,  and  we  fail  in  one  part,  will  the  performance  of  the  other 
part  make  up  for  that  which  is  lacking  ?  If  a  man  owes  you  ten 
thousand  pounds,  and  defrauds  you  of  one  thousand,  do  you 
count  him  just,  because  he  pays  the  other  nine  ?  Do  you  not 
rather  seize  him,  and  cast  him  into  prison  till  he  pays  you  every 
farthing  ?  Is  it  just  in  you  to  act  thus  ;  and  is  it  not  also  just  in 
God  ?  Verily  I  say  unto  you,  that  except  your  righteousness  shall  ex- 
ceed the  righteousness  of  the  scribes  and  Pharisees,  ye  shall  'in  no  case 
enter  into  heaven,  Matt.  v.  20.  Morality  is  good,  but  the  reason 
of  our  salvation  is  found  in  the  cross  of  Christ ;  and  those  who 
are  saved  by  the  cross,  as  a  consequence,  become  moral.  The 
Pharisees  were  excluded,  while  publicans  and  harlots  entered. 
The  nominal  Christian  is  lost,  while  they  who  were  heathen  are 
saved.  The  one  trusts  in  himself  that  he  is  righteous,  while  the 
other,  destitute  of  all  self  confidence,  flees  to  the  cross  of  Christ 
for  shelter. 

2.  It  is  a  great  and  grievous  sin,  to  despise  those  beneath  us — 
counting  ourselves  the  favorites  of  God,  and  them  the  vessels  of 
his  wrath.  Were  we  free  from  all  sin,  and  able  to  search  the 
hearts  of  others,  we  might  perhaps  do  this  with  impunity ;  but 
who  is  there  that  dares  to  say,  Stand  by  thyself  come  not  near  to 
me  ;  for  I  am  holier  than  thou  ?  Is.  Iv.  5.  Not  thus  did  Moses  and 
Abraham  and  David  act — not  thus  did  Paul  and  the  apostles 
speak.     This  comparing  of  ourselves,  measuring  ourselves,  and 


206  THE   PUBLICAN  AND  THE   PHARISEE. 

judging  of  ourselves,  not  by  the  word  of  God,  but  by  others  around 
us,  is  a  bad  sign,  and  the  fruitful  source  of  many  evils.  Jacob 
confessed  himself  less  than  the  least  of  all  God's  mercies^  Gen.  xxxii. 
10 ;  and  Paul  declared,  /  am  less  than  the  least  of  all  saints, 
Eph.  iii.  8. 

3.  Finally.  Learn  hence,  how  precious  is  the  grace  of  humility 
in  the  sight  of  God.  Before  him  even  the  highest  angels  veil  their 
faces — before  him  the  holiest  saints  prostrate  themselves  in  lowly 
reverence  ;  and  shall  a  sinful  mortal  presume  to  boast  in  his  pres- 
ence ?  The  sacrifices  of  God  are  a  broken  spirit;  a  broken  and  a  con- 
trite Iveart,  God  will  not  despise,  Ps.  li.  17,  for,  though  the  Lord  be 
high  yet  hath  he  respect  unto  the  lowly  ;  but  the  proud  heknoweth  afar 
off,  Ps.  cxxxviii.  6. 

Pride  is  natural  unto  man,  and  humility  distasteful,  but  a  little 
self-knowledge  brings  down  every  high  thought,  and  a  little 
knowledge  of  God  as  he  is,  humbles  the  Christian  to  the  very  dust. 
Then  it  is  that  he  experiences  the  richest  blessings  from  his  Crea- 
tor, Ihus  saith  the  high  and  lofty  One,  that  inhabiteth  eternity,  ivhose 
name  is  holy;  I  dwell  in  the  high  and  holy  place,  with  him  also,  that 
is  of  a  contrite  and  humble  spirit,  to  revive  the  spirit  of  the  humble,  and 
to  revive  the  heart  of  the  contrite  ones.  Is.  Ivii.  15. 

Macao,  April  1,  1844. 


SERMON    XXIV. 

MARTHA    AND    MARY. 

Now  it  came  to  pass,  as  they  went,  that  he  entered  into  a  certain  village  :  and  a  cer- 
tain woman,  named  Martha,  received  him  into  her  house.  And  she  had  a  sister 
called  Mary,  which  also  sat  at  Jesus'  feet,  and  heard  his  word.  But  Martha  was 
cumbered  about  much  serving,  and  came  to  him  and  said.  Lord,  dost  thou  not 
care  that  my  sister  hath  left  me  to  serve  alone  ?  bid  her  therefore  that  she  help 
me.  And  Jesus  answered  and  said  unto  her,  Martha,  Martha,  thou  art  careful  and 
troubled  about  many  things  :  but  one  thing  is  needful :  and  Mary  hath  chosen  that 
good  part  which  shall  not  be  taken  away  from  her. — Luke  x.  38-42. 

From  the  time  that  Jesus  Christ  entered  on  his  public  minis- 
try, until  his  death  upon  the  cross,  he  had  no  certain  dwelling 
place.  He  was  sent  unto  the  lost  sheep  of  the  house  of  Israel, 
and  though  he  probably  spent  more  time  about  Jerusalem  than 
elsewhere,  yet  he  was  constantly  traversing  tlie  land  with  his  dis- 
ciples. Wherever  he  went  he  was  dependent  on  the  kindness  of 
friends  for  food  and  for  lodging  ;  for  he  rarely  wrought  miracles 
to  supply  his  own  wants,  and  wealth  he  had  none.  The  foxes 
had  holes ^  and  the  hirds  of  €ie  air  had  nests^  hut  the  Son  of  man  had 
not  where  to  lay  his  head,  Luke  ix.  58.  Among  all  those  who  min- 
istered to  him,  we  read  of  none  more  frequently  than  the  family 
consisting  of  Martha,  Mary,  and  Lazarus,  who  lived  in  Bethany, 
This  was  a  small  village  in  a  little  valley,  on  the  east  side  of  Jeru- 
salem, distant  not  quite  two  miles.  The  Mount  of  Olives- lay 
between  Jerusalem  and  Bethany,  and  hither  our  Saviour  often 
resorted  to  spend  the  night,  after  preaching  all  day  in  the  temple. 
When  he  became  acquainted  with  this  family,  does  not  appear, 
nor  is  it  important  to  know.  Perhaps  it  was  on  the  occasion  men- 
tioned in  the  text.  Few  families  were  ever  so  favored  as  this, 
for  Jesus  loved  Martha,  and  her  sister,  and  Lazarus,  and  often  vis- 
ited them,  John  xi.  5. 

It  is  not  probable  that  the  family  were  wealthy,  though  from 
the  circumstances,  that  Mary  once  anointed  Jesus  with  a  box  of 


208  MARTHA   AND   MARY. 

precious  ointment  very  costly^  and  that  when  Lazarus  died,  many 
Jews  came  to  console  the  sisters,  John  xi.  19,  xii.  3,  we  may  sup- 
pose that  they  were  in  comfortable  circumstances,  and  well  es- 
teemed. 

On  the  occasion  referred  to  in  the  text,  Jesus  and  his  disciples 
were  journeying  about  as  usual,  and  while  they  continued  their 
course,  perhaps  to  their  friends  in  Jerusalem,  he  stopped  to  re- 
pose in  Bethany.  Martha,  who  was  the  eldest,  and  the  head  of 
the  family,  received  him  into  her  house.  It  was  not  the  first  time 
that  our  Lord  received  charitj^  at  the  hands  of  a  woman,  for  we 
read  before  this  time,  of  Mary  Magdalene,  and  Joanna  the  wife 
of  Herod's  steward,  and  Susannah,  and  many  others,  ivhich  minis- 
tered to  liim  of  their  substance^  Luke  viii.  2,  3.  It  is  here  that  we 
first  read  of  Mary  the  sister  of  Martha.  Some  have  confounded 
her  with  Mary  Magdalene,  but  improperly,  for  the  latter  was  of 
Galilee,  while  she  was  of  Judea.  Her  name  is  well  known,  for 
her  affection  in  anointing  our  Saviour,  is  spoken  of  for  a  memo- 
rial of  her,  wherever  the  gospel  is  preached,  and  all  that  wc  read 
of  her  shows  her  to  have  been  a  Avoman  of  deep  and  unaffected 
!  piety.  Possessed  of  more  softness  and  delicacy  than  Martha,  with 
an  hurnble  and  childlike  spirit,  she  was  one  on  Avhom  our  Lord 
must  have  looked  Avith  peculiar  tenderness  and  affection.  She  sat 
;  at  Jesus'  feet  and  heard  his  word.  When  he  came  to  their  dwelling 
other  occupations  Avere  laid  aside,  and  she  spent  her  time  in  lis- 
tening to  his  instructions.  It  is  scarcely  proper  to  say,  that  it  is 
more  becoming  for  one  sex  than  the  other,  to  be  the  childlike  dis- 
ciples of  Christ,  for  all  have  equal  need  of  him ;  and  yet  there  is  a 
peculiar  beauty  in  seeing  a  female  sitting  at  the  feet  of  Christ,  and 
learning  of  him  Avho  Avas  meek  and  lowly  in  heart.  A  disregard 
of  Christ  is  exceedingly  sinful  both  in  man  and  Avoraan,  but  it  is 
if  possible  more  blameworthy  in  those  Avho  OAve  so  much  to  the 
Christian  religion,  as  the  female  sex  does,  and  Avhose  chief  orna- 
ment— even  the  ornameyit  of  a  meek  and  quiet  spirit,  which  in  the 
sifjht  of  Ood  is  of  great  price,  1  Pet.  iii.  4 — is  obtained  by  obedience 
to  its  precepts.  The  character  of  Mary  the  sister  of  Martha,  is 
one  the  child  of  God  delights  to  contemplate  ;  but  it  is  not  Mary 
when  weeping  for  Lazarus,  nor  even  Mary  Avhen  anointing  Christ, 
that  fixes  the  attention,  so  much  as  it  is  Mary  when  she  sat  at  Je- 
sus' feet,  and  heard  his  Avord. 

But  while  Mary  Avas  thus  occupied,  where  Avas  Martha?  She 
also  loved  Jesus, — but  her  mind  was  not  so  spiritual  as  her  sis- 


MARTHA  AND   MARY.  209 

ter's,  nor  were  her  affections  so  placed  on  heavenly  things. 
Martha  was  cunihsred  about  much  serving.  In  her  anxiety  toj 
have  everything  comfortable  for  her  guest,  she  suffered  her  mindj 
to  be  drawn  away,  over-occupied  and  distracted  with  cares.' 
Thus  she  lost  an  opportunity  of  hearing  what  kings  and  prophets 
had  desired  in  vain  to  hear.  She  neglected  the  word  of  God 
that  she  might  serve  tables,  though  Christ  cared  little  for  those 
preparations.  His  meat  was  to  do  the  will  of  him  that  sent  him, 
But  her  cares  for  her  household  matters,  had  worse  effects  than 
merely  occupying  her  own  time,  and  preventing  her  from  hearing 
the  words  of  Christ.  It  also  tended  to  draw  Mary  off  from  her 
chosen  and  delightful  post;  for  Martha,  dissatisfied  that  Mary 
rendered  her  no  assistance  at  the  moment,  came  with  some  emo- 
tion and  complained  to  Christ.  Lord^  dost  thou  not  care  that  my 
sister  hath  left  me  to  serve  alone?  Bid  her,  therefore,  that  she  help 
me.  Strange,  that  one  whom  Christ  loved,  and  who  loved  Christ, 
should  make  such  a  request!  Strange,  that  a  true  Christian 
should  be  so  anxious  about  trifles  that  perish  in  the  using,  and 
neglect  opportunities  whose  fruit  should  last  forever!  It  were 
well,  if  there  were  no  followers  of  Martha  now;  but  the  great 
mass  even  of  the  Christian  church,  have  followed  her  example, 
rather  than  that  of  Mary ;  even,  going  to  the  length  she  did,  in 
censuring  those  who  exhibit  more  devotion  to  Christ  than  them- 
selves, and  seeking  to  draw  them  into  a  greater  conformity  to  the 
world.  How  frequently  do  we  hear  the  cry  now-a-days,  "  Such 
an  one  is  too  zealous — he  neglects  his  duties  to  his  own  family  in 
his  zeal  for  others."  So  little  is  the  nature  of  true  religion  under- 
stood, or  its  superior  claims  appreciated,  that  many  are  ready  to 
misapply  the  words  of  the  apostle  in  a  widely-different  case,  and 
say  of  those  who  forsake  their  families,  and  the  means  of  enrich- 
ing or  aggrandizing  themselves,  for  the  cause  of  Christ,  that  they 
have  "denied  the  faith,  and  are  worse  than  infidels."  Let  all 
such  hear  the  words  of  Christ,  when  he  answered  Martha.  Her 
conduct  was  sufficiently  strange,  and  deserved  reproof;  but  our 
merciful  Lord  dealt  very  gently  with  her.  Oh,  how  often  was 
he  tried  with  the  dulness  of  his  disciples,  and  the  coldness  of  his 
friends  !  Yet,  in  patience  and  kindness,  he  instructed  the  igno- 
rant and  the  wayward — ^bearing  with  their  weakness  and  provo- 
cations, and  pointing  them  to  better  things. 

Instead  of  answering  Martha  directly,  he  kindly  showed  her 
her  own  mistakes,  and  contrasted  the  better  course  adopted  by 
14 


210  MARTHA  AND   MARY. 

Marj.     Martha^  Martha,  thou  art  careful  and  troubled  about  many 
things.    Careful,  that  is,  anxious,  disquieted,  over-occupied.    There 
)|is  a  carefulness  that  is  necessary  and  wise,  but  it  is  not  of  such 
that  Christ  speaks.     There  is  a  carefulness,  an  anxiety  about  tem- 
poral things,  that  fills  the  mind,  keeps  thoughts  of  heaven  out, 
and  causes  the  aftections  to  grovel  on  earth.     It  is  a  carefulness 
that  so  employs  the  mind,  as  to  choke  the  thoughts  of  heavenly 
thino-s — a  carefulness  which  Christ  compares  to  the  thorns  that 
choked  the  seed  and  rendered  it  unfruitful.     Even  so  do  the 
cares  of  this  world,  and  the  deceitfulness  of  riches,  prevent  divine 
truth  from  having  its  due  effect  upon  the  heart. 
t  IlJ^'  iHvi,  ^^  ^^'^  ^°  dependent  on  our  food  and  raiment,  not  only  for 
^   ,)  ,\X-,  J:  comfort,  but  even  for  life,  that  it  seems  natural  to  make  these  the 
'  '  objects  of  our  most  careful  and  constant  attention.     The  wants 

of  the  body  are  felt,  and  must  be  supplied ;  and  the  habit  of 
attending  to  them  so  grows  with  our  growth,  and  strengthens 
with  our  strength,  that  we  constantly  give  them  the  first  place, 
and  suffer  the  interests  of  the  soul  to  lie  neglected.  The  main 
question  becomes,  What  shall  we  eat,  what  shall  we  drink, 
wherewithal  shall  we  be  clothed  ?  After  all  these  things  do  the 
nations  seek.  But  experience  shows  that  much  uncertainty 
attends  our  efforts  to  gain  as  much  of  these  things  as  we  want. 
Hence,  the  mind  that  makes  them  the  objects  of  its  chief  atten- 
tion, becomes  anxious  about  them.  The  appearance  of  failure, 
lor  even  of  partial  want  of  success,  is  the  signal  for  anxious  cares 
jto  awake  and  vex  the  mind.  And  the  more  of  these  uncertain- 
ties there  are,  the  more  is  the  mind  troubled.  Such,  to  some 
extent,  was  Martha's  case.  She  was  careful  about  many  things, 
and  therefore  she  was  troubled  about  many  things.  So Jt  is  in  life. 
HThe  more  wealth,  the  more  cares.  The  more  sources  of  enjoy- 
ment, the  more  doors  for  sorrow  to  enter,  Martha  sought  to 
have  everything  comfortable  around  her,  and  set  her  heart  upon 
obtaining  this;  but  on  the  contrary,  she  found  that  her  cares 
only  added  to  her  troubles.  It  can  scarcely  be  otherwise.  The 
wise  man  has  told  us  there  be  many  things  which  increase  vanity, 
Ecc.  vi.  11,  many  things  which  trouble  us,  if  we  set  our  hearts 
upon  them.  Does  a  man  delight  in  wealth  ?  Behold,  his  riches 
take  to  themselves  wings  and  fly  away.  Does  he  delight  in 
friends  and  relatives?  One  by  one  he  sees  them  fall  around 
him.  Does  he  seek  to  get  a  name  for  himself  among  men  ? 
Behold,  man  being  in  honor  abidcth  not.     lie  is  like  the  beasts 


MARTHA  AND   MARY.  211 

which  perish,  for  both  must  he  clown  alike  in  the  dust.  How 
unwise,  then,  is  it  to  place  the  affections  on  those  things  which, 
at  best,  are  unsatisfying,  and  which  perish  in  the  using.  How- 
ever much  we  love  them,  our  interest  in  them  cannot  endure,  for 
in  the  midst  of  our  cares  they  disappear,  or  else  we  ourselves 
depart. 

Ye  that  are  careful  and  troubled  about  many  things,  hear  the 
words  of  Christ  to  Martha,  One  tiling  is  needful,  and  Mary  hath 
chosen  that  good  i:)aTt  ivhich  shall  not  he  taken  away  from  her.     Que  'iu  v--»-  i^H' 
thing  is  needful,  all  others  are  superfluities,  but  this  you  must 
have  or  perish  forever.     Look  narrowly  into  all  the  walks  of  life 
— examine  carefully  whatever  the  world  contains  that  is  good  or 
great — ascend  into  heaven — descend  into  the  deeps — prove  all 
things — but  still  you  will  find  the  words  of  Christ  are  true.     But 
one  thing  is  needful.     So  D^id  found  it,  for  he  said,  One  thing  have  l    , 
I  desired  of  the  Lord,  that  will  I  seek  after:  that  I  may  dwell  in  the . 
house  of  ths  Lord  all  the  days  of  my  life,  Ps.  xxvii.  4.     So  Solomon    . 
found  it,  for  he  says,  Fear  God  and  keep  his  commandments,  for  this 
is  the  whole  of  man,  Ecc.  xii.  13.     So  Asaph  found  it,  for  he  said,    I 
Whom  have  I  in  heaven  but  thee,  and  there  is  none  upon  the  earth  that 
L  desire  heside  thee,  Ps.  Ixxiii.  25. 

It  was  life  eternal  which  Christ  spoke  of,  as  the  one  thing 
needful ;  and~surely  one  moment's  candid  consideration  will 
prove  the  truth  of  his  remark.  What  is  your  life  that  you  now  C'^-^h  ■ 
live,  and  for  which  you  take  so  many  cares  ?  Will  it  last  forever?  '  • 
Is  it  not  even  a  vapor  which  passeth  away  ?  A  moment  here, 
and  the  next,  in  eternity.  And  shall  this  temporary  state  of 
being,  with  its  minute  and  transitory  cares,  and  its  fading  enjoy- 
ments, outweigh  the  solemn  and  unending  interests  of  an  eternal 
existence  ?  Is  that  man  wise  who  neglects  the  awful  future  that 
he  may  enjoy  the  present  moment — nay,  who  not  merely  neglects 
the  future,  but  vexes  even  the  present  with  useless  cares? 

Observe  the  manner  in  which  he  speaks  of  Mary's  conduct. 
She  hath  chosen  the  good  part.  Whatever  may  be  said  of  God's  ^'^ 
absolute  sovereignty,  nothing  is  more  certain,  than  that  eternal 
life  and  eternal  death  are  set  before  every  man  for  his  choice, — 
and  according  to  his  choice  will  be  his  condition.  When  Mos^ 
had  rehearsed  the  law  to  Israel,  he  solemnly  called  upon  them  to 
decide  on  the  course  they  should  take,  /  call  lieaven  and  earth  to 
record  against  you  this  day,  that  I  have  set  before  you  life  and  death, 
blessing  and  cursing :  therefore  choose  life,  that  thou  mayest  live,  Deut. 


212  MARTHA   AND   MARY. 

XXX.  19.  That  same  alternative,  life  or  death,  Messing  or  cursing, 
is  set  before  each  of  us ;  and  none  of  jou,  my  hearers,  can  avoid 
making  some  choice.  If  you  do  not  choose  life,  you  certainly  do 
choose  death.  If  you  postpone  the  choice  you  in  effect  choose 
death,  and  who  can  tell  how  soon  you  shall  receive  your  choice  ? 
utAO  |3o^  Mary  had  chosen  the  good  part,  emphatically  good,  and  the 
^*  only  one  that  deserves  that  name.      Whcd  shall  it  profit  a  man  if 

he  gain  the  whoh  world,  and  lose  his  own  soul?  Matt.  xvi.  26. 
The  part  that  Mary  had  chosen  was  good,  because  it  ia^uded_all 
possible  good.  The  Lord,  and  his  salvation  was  the  object  of 
her  choice.  And  may  not  all  who  make  such  a  choice,  say  with 
the  Psalmist,  The  Lord  is  my  portion,  I  have  a  goodly  heritage,  Ps. 
xvi.  5,  6.  What  can  he  possibly  want,  who  has  the  Lord  for  his 
friend?  God  is  a  satisfying  portion  to  all  those  who  put  their 
trust  in  him.  Even  in  this  world  it  is  found  to  be  so.  You  may 
come  to  the  streams  of  earthly  enjoyment,  and  drink  even  to  sa- 
tiety, and  your  thirst  shall  return  again  ;  but  it  is  not  so  with  the 
enjoyment  of  God.  The  Christian  is  never  cloyed  with  the  favor 
of  God.  As  Christ  said  to  the  woman  of  Samaria,  Whosoever 
Mrinheth  of  this  water  shall  thirst  again.  But  whosoever  drinketh  of 
V'the  water  that  I  shall  give  him,  shall  never  thirst,  hut  the  loater  that  1 
i shall  give  him  shall  he  in  him,  a  luell  of  tuater,  springing  up  to  ever- 
ilasting  life,  John  iv.  14. 

The  wocldJookoi^jajcdigiou  as..a^lo^ny,  unpleasant  thing, 
but  why  should  it  be  so  esteemed  ?  Is  the  sense  of  pardoned 
sins  and  peace  with  God  unpleasant  ?  Does  it  cause  gloom  and 
sadness  to  be  assured  that  sin  shall  not  have  domiaion  over  us, 
and  we  shall  not  fall  into  condemnation  ?  Is  the  knowledge  of 
Christ,  in  whom  are  hid  all  the  treasury  of  wisdom,  and  whose 
instructions  shed  light  into  the  darkened  soul,  no  source  of  de- 
light? Is  the  matchless  love  of  God,  as  displayed  in  the  plan  of 
redemption,  through  our  Lord  Jesus  Christ,  no  fountain  of  joy? 
Alas !  it  is  ignorance  alone  that  would  start  such  an  objection, 
for  he  who  is  truth  itself,  has  declared  the  part  which  Mary  chose, 
to  be  the  only  good  part ;  and  its  principal  excellency  consists  in 
this,  that  it  is  permanent,  and  endless.  It  shall  never  he  taken  away 
from  her.  There  arc  many  that  would  gladly  snatch  it  away. 
The  roarijig  lion  who  goeth  about  seeking  whom  he  may  devour 
— the  ensnaring  world,  in  the  net  of  whose  allurements  so  many 
are  entangled  and  destroyed— the  deceitfid  heart,  which  causes  so 
many  more  to  perish — all  these  would  snatch  away  the  good  part, 


MARTHA  AND   MARY.  213 

which  the  child  of  God  hath  chosen.  But  thej  cannot  do  it,  for 
it  is  preserved  for  him,  b}''  the  same  power  which  first  placed  it 
within  his  reach.  The  faithfulness  of  God  is  pledged  to  preserve 
all  those  that  put  their  trust  in  him ;  and  however  he  may  suffer 
their  faith  to  be  tried,  or  their  enemies  to  gain  temporary  advan- 
tages over  them,  he  will  not  forget  his  promises,  nor  suffer  the 
portion  they  have  chosen  to  be  taken  away.  They  have  a  treq§^ire 
in  the  heavens  that  faileth  not.  Where  no  thief  q^i-Qucheth^ieither 
moth  corrupteth^  Luke  xii.  33.  They  have  an  inheritance  incorrupt- 
ible^ undefled^  and  that  fadeth  not  away,  reserved  in  heaven  for  them, 
1  Pet.  i.  4.  And  neither  death,  nor  life,  nor  angels,  nor  principalities, 
nor  powers,  nor  things  present,  nor  things  to  come,  can  separate  them 
from  it,  Eom.  viii.  38.  Such  was  the  part  which  Mary  had 
chosen.  She  sat  at  Jesus'  feet  and  heard  his  words.  We  know 
what  those  words  were,  for  the  great  subject  of  all  Christ's  minis- 
try, Avas  ever  his  mediatorial  work.  He  spake  of  his  life — he 
spake  of  his  union  with  the  Father — of  his  love  for  man — and  of 
his  purpose  to  die,  on  his  behalf.  He  foretold  his  glorious  res- 
urrection, and  his  ascension  to  heaven.  He  showed  the  nature 
of  the  kingdom  he  was  about  to  establish ;  that  it  was  founded  in 
the  hearts  of  men,  and  demanded  a  spiritual  service ;  that  it  re- 
quired repentance  for  sin,  and  faith  in  himself;  that  it  promised 
grace  and  glory;  and  that  no  good  thing  should  be  withheld. 
Such  were  the  ordinary  topics  of  Christ's  discourses.  Such, 
doubtless,  were  his  words  to  Mary,  and  iliej  fell  on  her  heart  like 
seed  on  the  good  ground,  that  produced  fruit  an  hundred-fold, 
springing  up  unto  everlasting  life.  And  there  too,  were  the 
things  that  Martha  neglected.  She  was  cumbered  about  much 
serving;  busied  about  trifles  that  gave  her  more  pain  than 
pleasure,  while  the  Lord  of  life  and  truth  was  a  guest  in  her 
house,  and  equally  ready  to  impart  to  her,  as  to  her  sister,  those 
glorious  things  which  the  Lord  alone  could  reveal— ^or  eye  hath 
not  seen,  nor  ear  heard,  neither  have  entered  into  the  heart  of  man,  the 
things  he  hath  prepared  for  them  that  love  him,  1  Cor.  ii.  9. 

May  God  grant,  that  all  of  us,  sitting  like  Mary  at  Jesus'  feet, 
may  have  grace  to  choose  that  good  part  which  shall  never  be 
taken  away  from  us. 

Macao,  April  28,  1844. 


SERMON    XXV. 

THE    RICH    MAN    AND    LAZARUS. 

There  was  a  certaia  rich  man  which  was  clothed  in  purple  and  fine  linen,  and  fared 
sumptuously  every  day :  and  there  was  a  certain  beggar  named  Lazarus,  which 
was  laid  at  his  gate,  full  of  sores,  and  desiring  to  be  fed  with  the  crumbs  which 
fell  from  the  rich  man's  table :  moreover  the  dogs  came  and  licked  his  sores.  And 
it  came  to  pass  that  the  beggar  died,  and  was  carried  by  the  angels  into  Abra- 
ham's bosom.  The  rich  man  also  died  and  was  buried,  and  in  hell  he  lifted  up  his 
eyes,  being  in  torments,  and  seeth  Abraham  afar  off,  and  Lazarus  in  his  bosom. 
And  he  cried  and  said.  Father  Abraham,  have  mercy  on  me,  and  send  Lazarus 
that  he  may  dip  the  tip  of  his  finger  in  water,  and  cool  my  tongue :  for  I  am  tor- 
mented in  this  flame.  But  Abraham  said.  Son,  remember  that  thou  in  thy  lifetime  re- 
ceivedst  thy  good  things,  and  likewise  Lazarus  evil  things :  but  now  he  is  comforted, 
and  thou  art  tormented.  And  beside  all  this,  between  us  and  you  there  is  a  great 
gulf  fixed  :  so  that  they  which  would  pass  from  hence  to  you,  cannot ;  neither  can 
they  pass  to  us,  that  would  come  from  thence.  Then  he  said,  I  pray  thee  there- 
fore, father,  that  thou  wouldst  send  him  to  my  father's  house ;  for  I  have  five 
brethren ;  that  he  may  testify  unto  them,  lest  they  also  come  into  this  place  of 
torment.  Abraham  saith  unto  him.  They  have  Moses  and  the  prophets ;  let  them 
hear  them.  And  he  said.  Nay,  father  Abraham;  but  if  one  went  unto  tliem  from 
the  dead,  they  will  repent.  And  he  said  unto  him.  If  they  hear  not  Moses  and 
the  prophets,  neither  will  they  be  persuaded,  though  one  rose  from  the  dead. — 
Luke  xvi.  19-31. 

Never  man  spaJce  like  this  man,  was  the  exclamation  with  which 
some  of  the  hearers  of  Jesus  Christ  once  retired  from  his  presence. 
It  was  an  exclamation  that  must  have  been  often  uttered  during 
his  ministry,  for  never  was  there  a  preacher  like  him.  No  man 
like  him  had  come  doivn  from  heaven.  No  man  like  him  knew 
luhat  was  in  man.  No  man  like  him  could  withdraw  the  veil 
that  covered  the  unseen  world,  and  paint  its  realities  before  his 
hearers.  He  speaks,  and  lo!  the  heavens  are  opened,  and  we 
behold  the  angels  rejoicing  over  the  conversion  of  the  returning 
penitent.  lie  speaks,  and  time  and  distance  have  fled  away,  and 
we  behold  all  nations  gathered  before  him  to  judgment.  He 
speaks,  and  the  veil  that  covers  the  hearts  of  men  is  removed, 


THE   RICH   MAN   AND   LAZARUS.  215 

and  we  behold  their  secret  thoughts,  and  the  first  emotions  of  the 
soul.  It  is  on  account  of  this  vividness  and  distinctness,  that  the 
great  masters  of  the  art  of  painting,  have  so  often  selected  the 
actions  and  the  descriptions  of  Christ,  as  subjects  for  their  pencils. 
The  account  in  the  words  just  read,  is  a  striking  example  of  the 
clearness  with  which  our  Saviour  presented  eternal  things  to  his 
hearers.  It  is  common  to  speak  of  it  as  the  "  parable  of  the  rich 
man  and  Lazarus" — but  why  it  should  be  called  a  parable,  if  by 
parable  is  meant  a  fictitious  story,  does  not  appear.  It  is  not 
called  a  parable  by  the  evangelist,  nor  have  we  any  intimation, 
that  it  is  not  to  be  considered  as  an  historical  fact,  describing  the 
characters  and  conditions  of  persons  who  have  actually  existed. 
The  Rationalists  of  Germany,  who  would  divest  religion  entirely 
of  its  supernatural  character,  tell  us  that  this  account  is  not  to  be 
understood  literally, — but  the  solid  piety  and  sound  sense  of  the 
Eeformers,  led  them  to  consider  it  as  the  narration  of  events  that 
actually  occurred.  This  opinion  I  am  inclined  to  regard  as  the 
correct  one,  although  in  either  case,  whether  we  regard  it  as  a 
parable  or  an  actual  event,  the  instructions  to  be  derived  from 
the  account  are  precisely  the  same.  To  these  instructions,  which 
are  of  personal  interest  and  solemn  importance  to  each  one  of  us, 
I  request  your  serious  attention. 

The  persons  described  in  the  narration  are  taken  from  the 
extremes  of  society.  The  one  is  a  rich  man,  who  has  everything 
that  heart  can  desire.  He  has  health  and  wealth,  sumptuous  rai- 
ment and  delicate  food,  and  the  fear  of  want  never  entered  his 
mind.  The  other  is  a  beggar,  clothed  with  rags,  and  covered 
with  sores ;  far  from  having  abundance  of  food,  he  desired  only 
the  crumbs  of  the  rich  man's  table,  and  instead  of  kind  attentions 
in  his  misery,  the  dogs  came  and  licked  his  sores.  Nothing  bad 
is  said  concerning  the  rich  man.  It  is  no  crime  to  be  Avealthy, 
nor  is  it  wrong  for  the  rich  to  enjoy  the  good  things  God  has 
given  them.  That  he  was  uncharitable,  or  refused  the  crumbs 
from  his  table,  to  Lazarus,  does  not  appear  from  the  words  of 
Christ.  All  that  we  can  justly  infer,  from  what  is  said  of  him,  is, 
that  his  heart  was  set  upon  the  world ;  he  took  it  for  his  portion, 
and  was  satisfied  with  its  enjoyments,  and  neither  thought  nor 
cared  for  a  future  life.  What  a  contrast  was  here !  The  rich 
man  and  Lazarus  were  both  men,  both  probably  descendants  of 
Abraham  ;  but  while  one  rolled  in  wealth  and  pleasure,  the  other 
was  exercised  with  poverty  and  pain.     The  one  received  good 


216  THE   RICH   MAX   AND   LAZARUS. 

things,  and  the  other  evil  things.  Were  this  the  only  life  that 
men  live,  it  might  bo  hard  to  reconcile  the  impartiality  and  justice 
of  God,  with  this  unequal  distribution  of  good  and  evil.  Indeed 
those  who  are  accustomed  to  look  only  on  earthly  things,  do  often 
take  occasion  from  these  outward  distinctions,  to  arraign  the 
justice  of  God,  as  though  he  were  a  respecter  of  persons.  But  let 
us  look  further.  This  life  is  only  introductory  to  another,  and 
perhaps  we  may  find  that  the  apparent  distinctions  of  this  life,  are 
all  adjusted  in  that  which  is  to  come. 

It  came  to  pass  in  process  of  time,  that  the  beggar  died.  No 
mention  is  made  of  his  burial.  He  was  a  common  pauper,  and 
probably  his  body  was  hurried  to  a  pauper's  grave,  with  none  to 
lament  over  him,  or  raise  a  monument  for  him.  But  though 
neglected  and  forgotten  by  men,  he  was  not  so  lightly  esteemed 
by  angels.  Though  homeless  and  sorrowing  on  earth,  there  was 
an  inheritance  prepared  for  him  in  heaven.  The  last  breath  had 
scarcely  left  his  body,  ere  a  convoy  of  angels  were  around  him  to 
convey  his  soul  to  Abraham's  bosom.  As  Abraham  is  called  the 
Father  of  the  faithful,  the  expression  carried  to  Abraham's  bosom, 
may  mean,  that  the  beggar,  who  imitated  his  faith,  was  carried  to 
heaven,  like  a  child  to  the  bosom  of  its  father,  when  the  day  draws 
to  a  close.  More  probablj^,  however,  the  reference  is  to  the  Jewish 
custom  of  feasting,  where  the  guests  reclined  at  the  banquet,  and 
the  favored  guest,  lying  next  to  him  who  occupied  the  highest 
place,  reposed  his  head  in  his  bosom.  Thus  Lazarus,  despised 
and  forgotten  by  men,  was  promoted  to  a  seat  with  Abraham  in 
heaven.  How  sudden  and  great  the  change  in  his  condition! 
One  moment  looking  on  scenes  of  sin  and  suffering,  the  next  his 
eyes  opened  on  the  glory  and  holiness  of  heaven ;  one  moment 
thankful  for  the  crumbs  of  a  rich  man's  table,  and  the  next  feast- 
ing at  the  banquet  of  the  great  King  of  kings;  one  moment 
despised  and  forsaken  by  men,  with  only  the  dogs  to  relieve  his 
misery ;  and  the  next  associating  with  angels,  and  the  spirits  of 
the  just  made  perfect,  forever  relieved  of  all  suffering  and  sorrow, 
and  remembering  his  former  misery,  only  to  enhance  his  i)resent 

joy- 

The  rich  man  also  died,  for  wealth  does  not  bribe  death,  nor 
the  splendor  of  a  palace  keep  him  at  a  distance.  The?/  spend  their 
days  171  ivealth,  and  in  a  moment  lliey  go  down  to  the  grave,  Job  xxi. 
13.  The  rich  man  had  been  great  on  earth,  and  when  he  died  he 
was  buried,  doubtless,  with  much  parade.     The  mourners  went 


THE   RICH   MAN  AND   LAZARUS.  217 

about  the  street,  and  be  was  laid  in  state  in  bis  magnificent  tomb. 
Those  who  passed  by  it,  pointed  to  it,  and  spoke  of  the  wealth 
and  greatness  he  once  possessed,  though  perhaps  few  of  them 
asked  what  became  of  the  soul,  when  the  body  was  buried.  It 
would  have  been  presumptuous  for  us  to  have  spoken  of  the  state 
of  his  soul,  had  not  Christ,  before  whom  hell  is  opened,  and  de- 
struction and  the  pit  have  no  covering,  revealed  it  to  us.  In  hell 
he  lified  up  his  eyes^  heing  in  torments. 

There  are  some  in  our  daj^s,  whose  sensibilities  are  so  exqui- 
site, that  they  are  shocked  to  hear  of  hell,  and  of  the  endless  pun- 
ishment of  the  wicked.  It  is  a  favorite  subject  of  complaint 
against  faithful  ministers  of  the  gospel,  that  they  dwell  so  much 
on  the  danger  of  the  soul's  perishing  forever,  and  the  miseries  of 
the  damned.  Let  all  such  consider  the  words  of  Christ,  and  the 
conduct  of  the  apostles.  It  is  the  apostle  Paul  who  says,  Know- 
ing the  terror  of  i/ie  Lord^  ive  pejsuade  men,  2  Cor.  v.  11 ;  and  who 
speaks  of  the  fearful  looking  for  of  judgment  and  fiery  indignation 
which  shall  devour  the  ad.versaries,  Heb.  x.  27.  It  is  James  who 
says.  Go  to  now,  ye  rich  men,  weep  and  hoiol  for  your  miseries  that 
shall  come  upon  you,  James  v.  1.  It  is- Peter  who  speaks  of  those 
whose  judgment  lingereth  not,  amd  lohose  damnation  slumhereth  not, 
and  icho  shall  utterly  perish  in  their  own  corruption,  2  Pet.  ii.  3,  12. 
It  is  John,  the  beloved  disciple,  who  tells  us  of  the  second  death, 
and  that  whosoever  was  not  found  written  in  the  hoolc  of  life,  was  cast 
into  the  lake  of  fire,  Eev.  xx.  15.  But  in  all  the  New  Testament, 
it  is  Jesus  Christ  who  speaks  most  frequently,  clearly,  and  fear- 
fully of  hell,  and  judgment,  and  eternal  death.  When  he  de- 
clares that  the  wicked  shall  he  cast  into  outer  darkness,  where  there  is 
loailing  and  gyiashing  of  teeth — that  the  wicked  shall  go  away  into 
everlasting  punishment — that  their  tvorm  dieth  not,  and  the  fire  is  not 
quenched — when  he  repeats  it,  their  tuorni  dieth  not,  and  the  fire  is 
not  quenched — and  when,  yet  again  he  repeats  it,  their  worm  dieth 
not,  and  the  fire  is  not  quenched — who  is  there  so  bold  as  to  ima- 
gine he  means  not  what  he  says,  or  to  censure  his  ministers  who 
imitate  his  example,  and  with  sorrowing  hearts  declare  that  the 
luages  of  sin  is  death  ?  Matt.  xxii.  13,  xxv.  46,  Mark  ix.  44,  46, 
48,  Eora.  vi.  23. 

The  rich  man  died  and  was  buried,  and  in  hell  he  lifted  up  his 
eyes,  heing  in  torments,  and  seeth  Abraham  afar  off,  and  Lazarus  in 
his  bosom.  It  would  seem  from  this,  that  though  heaven  and  hell 
are  far  apart,  yet  the  inhabitants  of  the  one  can  occasionally  be- 


218  THE   RICH   MAN   AND   LAZARUS. 

hold  those  of  the  other,  and  even  hold  some  intercoarse  with 
them.  What  the  modes  of  communication  are  between  spirits, 
or  how  the  rich  man  and  Abraham  could  converse  when  a/ar  off, 
we  know  not.  It  is  not  to  be  supposed  that  the  soul,  when  freed 
from  the  body,  is  as  much  confined,  and  incapable  of  expansion, 
as  it  now  is.  We  shall  have  much  to  learn  when  freed  from  the 
clogs  of  the  body,  and  much  that  now  we  never  conceive  of,  shall 
become  known  to  us.  The  rich  man  had  never  seen  Abraham, 
yet  he  knew  him  at  once.  It  he  had  seen  Lazarus  at  all,  it  was 
only  in  rags  and  wretchedness,  yet  he  recognized  him  in  all  his 
glory  and  happiness.  What  a  change  was  there  in  the  condition 
of  the  two,  in  so  short  a  time  !  The  beggar  who  had  lain  at  his 
gate,  covered  with  sores,  and  begging  for  the  crumbs  from  his 
table,  was  exalted  to  heaven,  while  the  rich  man,  who  had  been 
clothed  in  purple  and  fine  linen,  and  fared  sumptuously  every 
day,  was  thrust  down  to  hell,  and,  in  agony,  cryi.ng  to  that  very 
beggar  for  relief  Father  Abraham,  have  mercy  on  me,  and  send 
Lazarus,  that  he  may  dip  the  tip  of  his  finger  in  water  and  cool  my 
tongue,  for  I  am  tormented  in  this  flame.  The  natui'e  of  the  tor- 
ments of  the  damned,  we  do  not  very  clearly  understand.  A 
spirit  of  course  cannot  feel  material  fire  ;  and  though  when  the 
bodies  of  the  lost  are  raised,  and  re-united  to  their  souls,  they 
will  doubtless  be  capable  of  suffering,  yet  that  is  a  low  idea  of  the 
terrible  justice  of  God,  which  supposes  that  the  chief  sufferings  of 
the  enemies  of  God  are  not  spiritual.  The  common  comparison 
in  the  Scriptures  to  represent  those  sufferings,  is  fire,  which  in- 
flicts upon  us  the  acutest  sufferings  we  can  endure  ;  but  it  is  fire 
prepared  for  the  devil  and  his  angels,  and  as  they  are  purely  spirit- 
ual beings,  the  fire  that  torments  them  must  be  chiefly  that  which 
a  spirit  can  feel.  But  the  remorse,  the  stings  of  conscience,  and 
the  gnawings  of  despair,  joined  to  the  insupportable  sense  of  all 
the  happiness  they  have  lost,  and  the  crushing  sense  of  the  wrath 
of  God  forever  and  ever — oh,  these  are  far  more  dreadful  than 
any  mere  bodily  pains.  These  are  the  worm  that  dieth  not,  and 
the  fire  that  is  not  quenched.  You  have  heard  of  the  remorse 
that  Cranmer  suffered,  when  he  had  been  induced  to  deny  his  re- 
ligion. You  have  heard  how,  when  he  was  led  to  the  stake,  he 
held  out  his  right  hand,  and  thrust  it  in  the  flames.  The  suffer- 
ings of  that  hand  in  perishing  were  not  equal  to  the  sufferings 
that  his  soul  endured,  for  what  that  hand  had  done.  IIow  much 
more  acute  must  be  the  sorrows  of  him  who  has  lived  in  pleasure 


THE   RICH   MAX  AND   LAZARUS.  219 

aud  wantonness,  forgetting  God,  neglecting  his  salvation,  trifling 
away  liis  day  of  grace,  and  sinking  at  last  to  endless  perdition. 
Such  an  one  will  need  no  addition  of  bodily  torment,  to  till  up 
the  measure  of  his  cup  of  bitterness, — for  the  consciousness  of 
what  he  is,  joined  to  the  remembrance  of  what  he  was,  and  the 
thought  of  what  he  might  have  been,  will  make  it  overflow. 

The  petition  of  the  rich  man  to  Abraham,  is  the  only  example 
we  have  in  the  Scriptures  of  a  prayer  addressed  to  a  saint  in 
heaven,  and  its  success  was  not  such  as  to  encourage  us  to  renew ' 
the  experiment.  He  prayed  to  one,  who,  though  the  father  of 
the  faithful,  and  honored  in  heaven,  had  no  power  to  help  him. 
The  rich  man  had  worded  his  petition  to  Abraham  in  such  a  way 
as  to  remind  him  that  he  was  one  of  his  descendants,  Father 
Abraham^  and  the  patriarch  acknowledged  the  relation,  c*alling 
him  Son;  but  alas,  what  did  his  descent  from  Abraham,  and  his 
circumcision  avail  him  ?  Did  it  not  rather  aggravate  his  miserj^, 
that  he  had  once  been  in  outward  connection  with  the  people  of 
God,  and  was  now  joined  with  the  heirs  of  wrath  ?  Was  it  not 
an  additional  pang  to  reflect  that  he  had  once  stood  before  the 
opened  door  of  heaven,  and  by  his  own  negligence  had  now 
fallen  into  the  depths  of  hell  ?  Abraham  replied  to  his  prayer, 
but  he  gave  him  no  encouragement  to  hope  for  the  slightest  re- 
lief from  his  sufferings.  Son^  remember  that  thou  in  thy  lifetime  re- 
ceivedst  thy  good  things,  and  likewise  Lazarus  evil  things  :  but  noiu  he 
is  comforted,  and  thou  art  tormented.  Remember  !  Oh,  could  the 
spirits  in  prison  but  lose  the  gift  of  memory,  how  it  would  lighten 
the  load  they  bear !  But  the  memory  becomes  stronger  after 
death,  and  they  shall  look  back  as  the  rich  man  did,  and  recall 
all  the  mercies  they  ever  enjoyed.  They  shall  remember  how 
many  offers  of  salvation  were  held  out  to  them,  all  of  which  were 
neglected — how  many  means  of  grace  were  granted  to  them — 
how  many  prayers  and  sermons  they  heard — how  many  Sabbaths 
— checks  of  conscience,  warnings,  and  reproofs — all  shall  come  up 
to  the  mind,  as  it  were  only  yesterday.  They  shall  remember  all 
the  good  things  of  this  life  that  God  gave  them,  and  curse  their 
folly  in  making  these  their  portion,  and  neglecting  the  infinitely 
more  precious  good  things  of  the  life  to  come,  which  they  might 
have  had  for  the  asking.  Remember  !  yes,  they  shall  remember  all, 
but  it  shall  only  be  to  heighten  their  misery,  and  deepen  their 
despair.  This  world  and  heaven  were  set  before  them,  for  their 
choice,  and  they  shall  have  none  to  reproach  but  themselves  as 


220  THE   EICH   MAN   AND   LAZARUS. 

they  rememher  tliat  they  chose  this  world,  and  despised  eternal 
life.  Abraham  also  informed  the  rich  man,  that  now  there  was 
no  possible  hope  for  him.  His  day  of  grace  was  past.  Besides 
all  this,  hetioeen  us  and  you  there  is  a  great  gulf  fixed:  so  that  they 
ichich  ivould pass  from  hence  to  you  cannot:  neither  can  they  pass  to 
?<.s,  that  ivould  come  from  thence.  Ponder  these  words  carefully,  for 
they  contain  subjects  of  infinite  importance.  Though  heaven  and 
hell  are  so  situated,  that  the  inhabitants  of  the  one  may  occasion- 
'ally  behold  those  of  the  other,  there  is  no  intercourse,  there  is  no 
transfer  of  residence  from  one  to  the  other.  Wliere  the  treefalleth 
tJiere  it  must  lie,  Ec.  xi.  13.  There  is  a  mighty  chasm  between  the 
two — a  great  gulf  and  it  is  fixed,  and  no  created  power  can  span  it. 
These  words  contain  a  distinct  declaration  of  the  doctrine,  that 
the  states  of  the  righteous  and  the  wicked  in  the  world  to  come 
are  fixed  and  unchangeable ;  that  whilst  the  happiness  of  the  one 
is  everlasting,  the  misery  of  the  other  is  unending.  It  is  in  vain  to 
cry  out  against  this  as  a  hard  saying.  It  is  the  sentence  of  our 
Judge,  registered  in  the  eternal  records,  and  shall  not  the  Judge  of 
all  the  earth  do  right  f  The  rich  man  felt  the  truth  of  what 
Abraham  said,  and  hope  died  away  in  his  heart.  He  had  no  ex- 
pectation of  obtaining  an}',  even  the  least  mitigation  of  his  tor- 
ments, but  he  dreaded  their  increase.  He  had  five  brethren,  and 
he  feared  lest  they  also  should  come  to  the  same  place  of  torment. 
If  they  came,  he  knew  they  would  reproach  him  for  not  having 
set  them  a  better  example  on  the  earth,  and  he  feared  that  their 
presence  would  increase  his  own  sufferings.  Therefore  he  be- 
sought Abraham  to  send  Lazarus,  to  testify  to  them,  that  being 
warned  in  time,  they  might  avoid  his  dreadful  end.  Again  was 
his  request  refused.  Abraham  saith  unto  him,  They  have,  Moses 
and  the  prophets ;  let  them  hear  them.  They  have  testimony  and 
warning  sufficient,  why  send  them  more  ?  But  the  rich  man  was 
not  so  put  off.  His  own  sense  of  eternal  things  since  he  had  en- 
tered on  them,  was  far  more  vivid  than  while  he  was  on  the  earth. 
He  too  had  Moses  and  the  prophets,  and  he  had  neglected  them ; 
but  now  when  he  knew,  by  his  own  experience,  what  it  was 
whereof  they  spake,  he  had  different  views.  Thus  it  always  is. 
One  hour's  experience  of  eternity  will  teach  more  than  all  the 
preaching  even  of  the  apostle  Paul.  Therefore  the  man  reiterated 
his  request.  Nay,  father  Abraham,  but  if  one  ivent  to  them  from  the 
dead,  they  will  repent.  Let  Lazarus  go  to  them.  Let  him  with 
the  tongue  of  an  immortal,  tell  them  the  blessedness  he  enjoys, 


THE   RICH   MAN   AXD   LAZARUS.  221 

and  the  misery  I  endure,  and  surely  tliey  will  repent.  Their 
hearts  shall  be  moved  with  fear,  and  the}^  will  flee  from  the 
wrath  to  come.  How  common  is  this  feeling !  How  often  do 
men  think — nay,  how  often  do  they  say,  "  If  we  had  only  seen 
Christ.  If  we  had  witnessed  his  miracles.  If  we  had  seen  the 
dead  raised — if  a  dead  man  were  to  come  now  and  converse  with 
us,  surely  we  should  believe  and  be  saved."  There  be  man}- 
whose  consciences  are  somewhat  awakened,  and  who  hesitate  to 
believe  and  obey  the  gospel,  because  they  wish  for  more  evidence 
than  they  now  possess,  and  think,  that  they  too  must  see  signs 
and  wonders  ere  they  can  believe.  Hear  the  words  with  which 
Abraham  replied  to  the  rich  man's  reiterated  plea.  If  they  hear 
not  Moses  and  the  prophets,  neither  luill  they  le  persuaded  though  one 
rose  from  the  dead.  As  if  he  had  said,  They  have  ample  evi- 
dence. The  Scriptures  in  their  hands  are  abundantl}^  sufficient. 
The  motives  there  presented  are  strong  enough.  The  sight  of 
one  who  rose  from  the  dead,  though  it  might  alarm  them,  would 
not  persuade  them.  And  is  it  not  so  ?  What  greater  witness 
could  they  have  than  they  already  possessed  ?  They  had  Moses 
and  the  prophets,  and  we  have  Moses  and  the  prophets,  and  the 
apostles,  and  the  words  of  Christ  himself  These  we  profess  to 
believe.  Why  then  seek  additional  testimony  and  additional  rev- 
elations ?  Would  you  receive  the  testimony  of  a  man  who  rose 
from  the  dead?  But  the  ivitness  of  God  is  greater^  1  John  v.  9. 
Has  not  experience  shown  that  even  the  rising  from  the  dead  is 
not  sufficient  to  persuade  rnen  ?  Did  not  the  Jews  in  the  time 
of  Christ  say.  If  we  had  been  in  the  days  of  our  fathers^  ive  ivould  not 
have  been  partakers  with  them  in  the  blood  of  the  jyrophets^  Matt,  xxiii. 
30.  Yet  when  that  great  prophet  came,  of  whom  Moses  spake, 
did  they  not  go  about  to  kill  him  ?  He  raised  Lazarus  from  the 
dead,  and  they  saw  him,  and  conversed  with  him.  Were  they 
persuaded  by  what  he  told  them  ?  Nay,  did  they  not  consult  to 
put  Lazarus  also  to  death,  even  after  he  had  risen  from  the  dead, 
John  xii.  10.  And  did  they  not  crown  all  their  wickedness  by 
crucifying  the  Lord  of  glory,  even  after  all  his  wonderful  works, 
which  they  had  seen  ? 

We  have  looked  into  the  eternal  world.  The  doors  have 
been  opened  to  us  by  him  who  holds  the  keys  of  death  and  of 
hell,  Kev.  i.  18.  Whether  the  narrative  we  have  been  con- 
sidering be  a  mere  parable,  or  an  actual  history,  it  matters 
not,  the  truths  taught  are  precisely  the  same.     We  have  seen 


ZZZ  THE   RICH   MAN  AND   LAZARUS. 

the  glory  that  awaits  the  child  of  God  in  heaven,  even  though 
his  life  on  earth  may  have  been  full  of  sorrow.  We  have  seen 
the  torments  of  him,  who  in  his  ease  and  luxury  forgot  God,  We 
have  seen  the  hopeless  despair  with  which  he  heard  the  words 
of  the  patriarch,  to  whom  he  vainly  applied  for  relief.  His  day 
of  grace  was  passed.  He  had  lived  in  pleasure  on  the  earth, 
he  had  grasped  the  good  things  that  were  within  his  reach,  and 
God  gave  him  his  heart's  desire,  but  sent  a  curse  into  his  soul. 

I  have  but  one  remark  to  make  in  conclusion.  Christ  has  set 
before  us  the  final  lot  of  these  two  men,  that  we  may  see  which  to 
choose  and  which  to  shun.  Most  certain  it  is,  that  we  shall  either 
recline  with  Lazarus  in  Abraham's  bosom,  or  lie  with  the  rich 
man  in  hell.  The  Bible  speaks  of  no  middle  place.  Would  you 
choose  the  former,  and  shun  the  latter  ?  You  have  Moses,  and  the 
apostles,  to  show  you  how  it  may  be  done,  and  there  is  no  other,  and 
shall  be  no  other  instruction.  No  man  shall  come  from  the  dead — 
no  angel  shall  descend  from  heaven — no  miracle  shall  be  wrought 
— no  "signs"  shall  be  seen.  It  is  by  the  foolishness  of  preaching, 
and  the  reading  of  the  word  of  God,  that  men  shall  be  saved,  and 
if  these  are  not  sufficient  then  there  is  no  hope,  and  we  must  lie 
down  in  sorrow.  But  blessed  be  God,  this  is  amply  sufficient. 
All  Scripture  is  given  by  inspiration  of  God,  and  is  profitahle  for  doc- 
trine^ for  reproof  for  correction^  for  instruction  in  righteousness  ;  that 
the  man  of  Ood  may  he  perfect,  thoroughly  furnished  unto  all  good 
works,  2  Tim,  iii.  16-17. 

Macao,  May  5,  1844. 


SERMON    XXVI. 

BAPTISM  OF    CHRIST. 

Then  cometh  Jesus  from  Galilee  to  Jordan  unto  John,  to  be  baptized  of  him.  But 
John  forbade  him,  saying,  I  have  need  to  be  baptized  of  thee,  and  comest  thou  to 
me  ?  And  Jesus  answering  said  unto  him,  Suifer  it  to  be  so  now  ;  for  thus  it  be- 
cometh  us  to  fulfil  all  righteousness.  Then  he  suffered  him.  And  Jesus  when  he 
was  baptized,  went  up  straightway  out  of  the  water ;  and  lo,  the  heavens  were 
opened  unto  him,  and  he  saw  the  Spirit  of  God  descending  like  a  dove,  and  light- 
ing upon  him ;  and  lo,  a  voice  from  heaven  saying.  This  is  my  beloved  Son,  in 
whom  I  am  well  pleased. — Matt.  iii.  13-17. 

There  were  many  wonderful  events  in  the  history  of  the  Jew- 
ish nation,  and  among  these  were  some  that  stirred  up  all  the 
feelings  of  the  whole  people,  and  were  handed  down  from  father 
to  son  as  things  worthy  of  everlasting  remembrance.  But  proba- 
bly nothing  in  their  whole  history  excited  so  deep  a  sensation  as 
the  ministry  and  preaching  of  John  the  Baptist.  He  came  at  the 
most  eventful  crisis  in  their  history.  They  understood  by  books 
that  the  time  for  the  advent  of  their  Messiah  was  drawing  near. 
They  had  seen  the  sceptre  gradually  departing  from  Judah — 
where  then  was  the  promised  Shiloh  ?  Gen.  xlix.  10.  The  seventy 
weeks  of  Daniel  were  drawing  to  a  close — where  was  Messiah  the 
Prince  f  Dan.  ix.  27.  Day  after  day,  old  Simeon  went  up  to  the 
temple,  waiting  for  the  consolation  of  Israel,  for  it  had  been  revealed 
to  him  by  the  Holy  Ghost  that  he  should  not  see  death  before  he  had  seen 
the  Lord's  anointed,  Luke  ii.  27.  Night  and  day  did  Anna  speah 
of  him  to  all  them  that  looked  for  redemption  in  Jerusalem,  Luke  ii. 
38.  The  miraculous  birth  of  John  was  well  known.  Who  had 
not  heard  of  the  vision  of  his  father  Zacharias  in  the  temple,  of 
his  sudden  dumbness,  of  the  conception  of  Elizabeth,  when  she 
was  past  the  age  of  child-bearing ;  and  of  the  loosing  of  his  fa- 
ther's tongue  when  he  had  written,  his  name  is  John'?  Luke  i. • 
1-63.  All  these  sayings  were  noised  abroad  throughout  all  the  hill 
country  of  Judea,  Luke  i.  65. 


22-±  ^  BAPTISM   OF   CHRIST. 

John  grew  up,  and  thougli  it  was  in  the  desert,  jet  his  frugal 
fare,  and  the  sanctity  of  his  life,  recalling  the  remembrance  of  his 
great  prototype,  who  called  down  fire  from  God,  and  went  up  to 
heaven  in  a  whirlwind,  made  him  the  object  of  great  attention. 
He  came  preaching  in  the  wilderness  of  Judea,  and  his  words  ran 
through  the  nation  like  an  electric  shock.  Then  went  out  to  1dm 
Jerusalem^  and  all  Judea^  and  all  the  region  round  about  Jordan, 
Matt.  iii.  5. 

It  was  not  strange  that  such  an  excitement  should  attend  his 
preaching.  The  minds  of  the  people  were  strung  to  the  liighest 
pitch  of  expectation,  and  he  was  a  man  prepared  of  God,  express- 
ly for  the  occasion.  So  important  was  his  mission  in  the  eyes  of 
God,  that  a  special  prophecy  foretold  his  coming.  Behold  the  voice 
of  one  crying  in  the  wilderness.  Prepare  ye  the  way  of  the  Lord,  make 
his  paths  straight,  Is.  xl.  3.  The  eye  of  Jesus  Christ  had  seen  the 
mighty  men  of  every  age  and  every  land.  He  knew  the  charac- 
ters of  Abraham,  and  Moses,  and  David,  and  Solomon,  as  well 
as  of  Alexander,  and  Caesar,  but  he  passed  them  all  by,  and 
threw  them  in  the  shade,  with  his  emphatic  Verily  I  say  unto  you, 
among  them  that  are  horn  of  luomen,  there  hath  not  risen  a  greater 
than  John  the  Baptist,  Matt.  xi.  11. 

lie  was  the  forerunner  of  Christ,  and  came  to  prepare  his  way, 
as  all  who  preach  Christ  must  do,  by  preaching  repentance  for 
sin.  His  voice  was  heard,  and  as  one  man  the  nation  rose  up  to 
meet  him.  The  self-righteous  Pharisee,  the  skeptical  Sadducee, 
tbe  abandoned  Publican,  and  the  mercenary  soldier,  went  out, 
and  were  baptized  of  him  in  Jordan.  So  great  was  the  impres- 
sion his  appearance  and  discourse  produced,  that  men  mused  in 
their  hearts,  luhether  he  were  not  the  Christ,  Luke  iii.  15  ;  and  even 
the  priests  and  the  Levites  were  sent  from  Jerusalem  to  ask  who 
lie  was,  John  i.  19.  But  he  was  not  the  Christ.  His  mission 
was  only  introductory.  It  made  nothing  perfect.  It  pointed  to 
Christ.  John  verily  baptized  loitJi  the  baptism  of  o-epentance,  saying 
unto  the  people,  that  they  shotdd  believe  on  him  which  shoidd  come 
after  him,  that  is,  on  Christ  Jesus,  Acts  xix.  4.  And  in  propor- 
tion as  Christ  became  the  object  of  greater  attention,  was  John  less 
followed,  but  this  was  no  grief  to  him.  When  his  disciples  came 
to  him  saying.  Rabbi,  he  tlcat  ivas  loith  thee  beyond  Jordan,  to  whom 
^  thou  barest  witness,  behold  the  same  baptizeth  and  all  men  come  to  him, 
his  answer  was,  Ify  joy  therefore  is  fulfilled,  he  must  increase,  but  I 
must  decrease,  John  iii.  26.  30. 


BAPTISM   OF   CHRIST.  225 

After  John  had  preached  some  six  months,  or  more,  the  pub- 
lic ministry  of  Christ  commenced,  and  he  began  it  with  an  open 
acknowledgment  of  the  work  and  mission  of  his  forerunner. 
Theyi  cometh  Jesus  from  Galilee  to  Jordan  unto  John^  to  he  baptized 
of  him.  Our  Lord  was  now  about  thirty  years  of  age,  which  was 
the  time  appointed  by  the  Levitical  law  when  the  priests  and  pub- 
lic instructors  should  commence  their  service.  He  had  lived  in. 
Galilee  in  obscurity,  and  notwithstanding  the  star  which  pro- 
claimed his  birth,  and  his  appearing  in  the  temple  at  the  age  of 
twelve  years,  the  people  seem  to  have  had  little  suspicion  of  the 
greatness  of  him  who  tabernacled  among  them.  But  now  the 
way  was  prepared,  and  when  all  the  people  were  baptized,  Luke 
iii.  21,  and  by  their  baptism  had  solemnly  professed  their  readi- 
ness to  receive  him  whom  John  preceded,  he  came  to  be  publicly 
acknowledged  by  John,  and  to  enter  on  his  work. 

Although,  according  to  the  human  nature  of  Christ,  he  was  a 
relation  of  John  the  Baptist,  yet  the  latter  appears  not  to  have 
been  personally  acquainted  with  him.  He  was,  however,  revealed 
to  him  by  the  Holy  Ghost,  John  i.  31,  33,  and  when  Christ  came 
and  asked  to  be  baptized,  his  great  forerunner  at  first  declined. 
Greatest  of  all  the  sons  of  men,  he  felt  himself  so  far  inferior  to 
our  Lord,  that  he  was  not  worthy  even  to  bear  his  shoes,  as  a 
servant  after  him.  How,  then,  could  he  presume  to  confer  on 
him  the  rite  of  baptism?  John  forhade  him^  saying^  I  have  need  to 
he  baptized  of  thee^  and  comest  thou  to  me  ?  This  is  a  remarkable 
saying,  and  coming,  as  it  does,  from  a  man  inspired  of  God,  is 
worthy  of  careful  consideration.  John  the  Baptist  was  sanctified 
even  from  his  mother's  womb,  and  in  the  sanctity  of  his  life  sur- 
passed even  the  holiest  of  the  ancient  saints.  Yet  he  felt  that  he 
had  need  of  Christ,  Who,  then,  of  all  them  that  are  born  of 
woman,  has  no  need  of  Christ  ?  Who,  then,  of  sinful  men  must 
not  look  to  him  for  salvation  ?  or  what  name  can  there  be  under 
heaven  wherein  we  can  trust,  other  than  that  of  Jesus  of  Naza- 
reth ?  If  the  holy  Baptist  felt  and  expressed  his  need  of  Christ, 
let  us  also  acknowledge  the  same  want,  and  flee  to  him  for 
shelter. 

The  objection  made  by  John  to  baptizing  Christ,  was  most 
natural,  but  it  was  overruled  by  our  Saviour.  Suffer  it  to  be  so 
now^for  thus  it  becometh  us  to  fulfil  all  righteousness ;  then  he  suffered 
him.  It  is  not  at  first  sight  very  clear  why  Christ  wished  to  be 
baptized  by  John,  or  how  he  thereby  fulfilled  all  righteousness. 


226  BAPTISM   OF   CHRIST. 

The  baptism  of  John  was  the  baptism  of  repentance  for  sin,  and 
those  who  received  it  professed  their  faith  in  the  coming  Messiah ; 
but  Christ  had  no  sins  to  repent  of,  and  he  was  himself  the  prom- 
ised Messiah.  He  could  not,  therefore,  receive  baptism  in  the 
ordinary  sense  in  which  the  Jews  received  it.  But  the  object  of 
our  Lord,  in  being  baptized  bj  John,  was  twofold.  He  wished, 
in  the  first  place,  to  put  honor  on  the  ministry  of  his  forerunner, 
by  acknowledging  thus  publicly  his  divine  mission.  On  various 
occasions  he  testified  to  the  greatness  of  John,  but  never  so 
emphatically  as  when  he  bowed  before  him  in  the  sacred  ordi- 
nance of  baptism.  He  wished  to  receive  this  rite  from  the  hands  of 
John,  in  the  second  place,  because  it  was  his  solemn  inauguration 
into  his  own  public  ministry.  It  was,  so  to  speak,  the  oath  of 
ofiice  by  which  he  publicly  pledged  himself  to  the  performance 
of  the  duties  which,  as  Mediator,  he  had  undertaken.  It  was 
becoming^  therefore,  that  John  should  administer  the  ordinance  to 
him.  When  one  of  the  monarchs  of  the  earth  assumes  the  crown 
and  ascends  the  throne,  the  highest  of  his  future  subjects  admin- 
isters the  coronation  oath.  So  when  Christ  assumed  his  media- 
torial work  on  earth,  he,  than  whom  no  greater  had  ever  been 
born  of  woman,  inducted  him  into  his  office.  It  was,  indeed, 
chiefly  for  this  purpose  that  he  was  raised  up,  and,  having  accom- 
plished this,  the  star  of  his  brightness  speedily  set.  The  sun  was 
now  risen  in  the  east,  and  the  morning  star,  which  heralded  his 
approach,  disappeared. 

Our  Lord  was  baptized,  and  went  up  straightway  from  the 
water.  It  was  then  that  there  was  made  one  of  the  most  remark- 
able manifestations  of  the  Godhead,  of  which  our  world  has  ever 
been  the  witness.  Lo  !  Uic  heavens  ivere  opened  unto  him^  and  he 
saw  the  Spirit  of  God  descending  like  a  dove,  and  lighting  upon  him : 
and  lo !  a  voice  from  heaven,  saying,  This  is  my  beloved  Son,  in 
whom  I  am  ivell  pleased.  Let  us  for  a  moment  consider  the  scene 
presented.  It  ivas  in  Bethahara,  beyond  Jordan,  where  John  was 
baptizing,  John  i.  28.  It  was  not  a  thickly-settled  country,  but 
crowds  now  occupied  it,  attracted  thither  by  the  fame  of  the 
great  messenger  of  God.  Already  he  had  given  his  testimony 
concerning  Christ,  who  was  so  soon  to  come.  And  now  the  peo- 
ple were  in  expectation,  Luke  iii.  15.  John  seeth  Jesus  coming 
unto  him,  and  saith,  Behold  the  Lamb  of  God  luhich  taketh  aioay  the 
sin  of  the  world,  John  i.  29.  He  baptizes  him  in  presence  of  all 
the  people,  and  whilst  they  behold,  the  heavens  are  opened,  and 


BAPTISM   OF   CHRIST.  227 

tliey  look  far  up  into  those  blue  depths  hard  by  the  throne  of 
God.  Even  while  they  gaze,  a  hodily  form^  like  a  dove,  Luke  iii. 
22,  descends,  approaches  the  newly-baptized  Saviour,  and  lights 
upon  him.  And  whilst  they  look  on  this,  behold  another  won- 
der. A  voice  from  heaven  rings  out,  clear  and  distinct  as  the 
trumpet  that  once  sounded  on  Sinai,  but  without  its  tones  of  ter- 
ror, and  proclaims,  This  is  my  beloved  So7i,  in  ivhom  I  am  well 


The  two  circumstances  most  remarkable  in  this  account,  are, 
the  descent  of  the  Spirit,  and  the  testimony  of  God  in  behalf  of 
Christ.  That  there  was  a  bodily  appearance,  as  of  a  dove,  is  dis- 
tinctly stated.  This  is  an  important  fact  to  be  borne  in  mind, 
but  our  chief  concern  is  with  the  import  of  the  action. 

The  dispensation  under  which  we  live  is  often  and  justly 
called  the  dispensation  of  the  Spirit.  The  ancient  Jewish  law, 
with  its  varied  rites  and  ceremonies,  was  very  imposing,  but  it 
had  only  a  shadow  of  good  things  to  come,  and  not  the  very  image  of 
those  things,  Heb.  x.  1 ;  and  those  who  ministered  at  its  altar 
served  unto  the  example  and  shadow  of  heavenly  things.  But  now 
Christ  is  come,  having  obtained  a  more  excellent  ministry,  inasmuch 
as  he  is  the  mediator  of  a  better  covenant,  which  is  established  upon 
better  promises,  Heb.  viii.  6.  That  better  covenant,  and  those  bet- 
ter promises,  are  due  to  the  gift  of  the  Holy  Spirit,  which  all 
those  receive  who  believe  on  Christ.  Without  the  gift  of  the 
Spirit  there  is  no  spiritual  life — there  would  be  no  spiritual 
church,  nor  could  any  of  our  race  ever  enter  heaven.  This  gift 
of  the  Spirit  was  purchased  by  Jesus  Christ  when  he  died  upon 
the  cross ;  it  was  first  copiously  given  when  cloven  tongues  ap- 
peared and  sat  upon  the  head  of  the  apostles  on  the  day  of  Pente- 
cost ;  and  it  has  been  communicated  to  the  church  more  or  less 
freely  down  to  the  present  time,  and  shall  be  continued  in  her 
until  the  final  consummation  of  all  things.  So  needful  is  this 
gift  of  the  Spirit  to  the  welfare  of  the  church,  that  Christ  did  not 
scruple  to  tell  his  sorrowing  disciples,  that  it  was  more  necessary 
than  his  own  bodily  presence.  It  is  expedient  for  you  that  I  go 
away,  for  if  I  go  not  away  the  Comforter  will  not  come  unto  you,  but 
if  I  depart  I  tvill  send  him  unto  yoii,  John  xvi.  7. 

Christ  then  being  the  giver  of  this  great  gift,  it  behooved  him 
to  be  plenteously  endowed  with  the  same  himself  Accordingly, 
we  find  a  long  line  of  prophecies,  distinctly  marking  out  Christ's 
pre-eminence  in  this  respect,   and  equally  distinct    testimonies 


2z8  p.APTis:\r  of  christ. 

from  the  Now  Testfiment,  sliowlng  that  tlic  Father  gave  not  the 
Spirit  by  measure  to  Jiim,  John  iii.  8-i.  It  was  of  him  Isaiah 
spake,  when  he  said,  The  Spirit  oftJie  Lord  shall  rest  tqwn  him,  the 
Spirit  oftuisdom,  and  understanding,  the  Spirit  of  counsel  and  might, 
the  Spirit  of  knowledge,  and  of  the  fear  of  the  Lord,  Is.  xi.  2.  There 
is  another  prophecy  of  Isaiah  (Ixi,  1)  still  more  distinct,  which 
cannot  be  better  quoted,  than  in  the  words  of  the  evangelist 
Luke.  And  Jesus  returned  in  the  power  of  the  Spirit  into  Galilee. 
And  he  came  to  Nazareth  where  he  had  heen  brought  up  ;  and,  as  his 
custom  was,  he  went  into  tlie  synagogue  on  the  Sabbath  day,  and  stood 
up  for  to  read.  And  there  was  delivered  unto  him  the  booh  of  the 
prophet  Isaiah.  And  luhen  he  had  opened  the  booh,  he  found  the 
place  lohere  it  is  loritten.  The  Spirit  of  the  Lord  is  upon  me,  because 
he  hath  anointed  me  to  preach  the  gospel  to  the  poor,  he  hath  sent  me  to 
heal  the  brohen-hearted,  to  preach  deliverance  to  the  captives,  and  recov- 
ering of  sight  to  them  that  are  blind,  to  set  at  liberty  them  that  are 
bruised,  to  preach  the  acceptable  year  of  the  I^ord.  And  he  closed  the 
booh,  and  gave  it  again  to  the  minister,  and  sat  down.  And  the  eyes 
of  all  them  that  were  in  the  synagogue  were  fastened  on  him.  And  he 
began  to  say  unto  them.  This  day  is  this  scripture  fulfilled  in  your 
ears.  And  all  bare  him  ivitness,  and  wondered  at  the  gracious  tcords 
which  proceeded  out  of  his  moidh,  Luke  iv,  l-i-22. 

Since  Christ  is  thus  the  mediator  of  a  covenant  whose  grand 
characteristic  is,  that  it  is  spiritual,  it  was  peculiarly  appropriate, 
that  on  his  entering  on  his  public  work,  this  should  be  plainly 
signified.  Hence,  when  he  was  baptized,  the  Spirit  descended,  in 
bodily  form  like  a  dove,  and  in  the  eyes  of  all,  lighted  upon  him ; 
nor  was  he  ever  after  without  the  Spirit's  presence.  The  Father 
gave  not  the  Spirit  by  measure  unto  him.  He  himself  bestowed 
the  gift  of  the  Spirit  with  a  boundless  liberality.  When  he  rose 
from  the  dead,  he  came  to  his  disciples,  and,  breathing  on  them, 
said,  Receive  the  Holy  Ghost,  John  xx.  22.  And  how  full  and  rich 
were  the  gifts  they  received  when  the  Spirit  was  poured  upon 
them  from  on  high  on  the  day  of  Pentecost.  To  one  ivas  given  by 
the  Spirit  the  tvord  of  ivisdom :  to  another  the  word  of  hnowledge  by 
tlie  same  Spirit :  to  another  faith  by  the  same  Spirit :  to  another  the 
gifts  of  healing  by  the  same  Spirit :  to  another  the  working  of  miracles ; 
to  another  prophecy  ;  to  another  the  discerning  of  spirits  ;  to  another 
divers  kinds  of  tongues  ;  to  anothet'  the  interpretation  of  to7igues  ;  hut 
all  these  loorlceth.  that  one  and  the  selfsaine  Spirit,  dividing  to  every 
man  severally  as  he  unll,  1  Cor.  xii.  8-11.     How  long  these  mirac- 


BAPTISM  OF  CHRIST.  229 

ulous  gifts  continued  in  the  primitive  cliurcli  is  uncertain.  They 
were  bright  and  dazzling  manifestations.  But  there  were  other 
gifts  of  the  same  Spirit,  even  more  precious,  which  are  still  given 
to  the  church  ;  and  which  even  now  are  her  glory  and  her  crown 
— for  the  fruit  of  the  Spirit  is  love,  joy,  peace^  long-suffering,  gentleness, 
goodness,  faith,  meekness,  and  temperance,  Gal.  v.  22,  23.  No 
tongue  can  express  the  excellency  of  these  gifts.  Where  then 
shall  we  seek  their  origin  ?  Yet  why  ask  the  question  ?  They 
can  come  only  from  him  on  whom  the  Spirit  lighted  at  his  bap- 
tism ;  and  who  by  his  death  purchased  the  right  to  bestow  the 
Spirit's  influences  when  and  how  he  would. 

It  is  too  common  in  our  days  to  think  lightly  of  the  work  of 
the  Spirit  in  the  church.  There  are  many  who  say,  that  all  this 
talk  of  supernatural  impressions,  and  inflaences  of  the  Spirit  in 
religion,  is  mere  enthusiasm.  I  have  not  so  learned  the  Scrip- 
tures. On  the  contrary,  the  words  of  Christ  are  as  emphatic  and 
as  true  now,  as  when  they  were  first  spoken  to  Nicodemus,  Ver- 
ily, verily,  I  say  unto  thee,  except  a  mo,n  he  horn  of  v:ater  and  of  the 
Spirit,  he  cannot  enter  into  the  kingdom  of  Qod,  John  iii.  5  ;  and  the 
words  of  Paul  are  as  applicable  to  the  Christian  church  now,  as 
they  were  when  first  spoken  to  the  Corinthians.  We  have  received 
not  the  sfirit  of  the  world,  hut  the  Spirit  which  is  of  God,  1  Cor.  ii. 
12  ;  and  that  other  declaration  of  the  same  apostle's,  is  as  full  of 
solemn  meaning  as  ever.  If  any  man  have  not  the  spirit  of  Christ, 
he  is  none  of  his,  Rom.  viii.  9. 

The  field  of  thought,  on  which  we  are  led  to  enter,  by  the  con- 
sideration of  the  descent  of  the  Spirit  on  Christ,  when  he  was 
baptized,  is  one  of  boundless  interest,  and  importance,  but  at 
present  it  must  be  passed  over  without  further  remark. 

The  baptism  of  Christ  was  signalized,  not  only  by  the  descent 
of  the  Holy  Spirit,  but  by  one  of  those  remarkable  testimonies 
from  God  the  Father,  which  Christ  received  several  times  during 
his  public  ministry.  Lo  !  a  voice  from  heaven,  saying,  This  is  my 
heloved  Son,  in  lohom  I  am  loell  pleased.  This  same  testimony  was 
given  to  our  Lord,  on  the  occasion  of  his  transfiguration,  when 
none  but  Peter  and  James  and  John  were  present  to  hear  it, 
Matt.  xvii.  5.  A  similar  testimony  was  also  given  him  near  the 
close  of  his  public  ministry,  when  he  prayed,  Father,  glorify  thy 
name.  Then  there  came  a  voice  from  heaven,  saying,  I  have  hoth  glo- 
rified it,  and  1  loill  glorify  it  again,  John  xii.  28. 


230  BAPTISM   OF   CHRIST. 

The  account  contained  in  the  verses  we  have  been  considering 
furnishes  several  practical  and  doctrinal  truths. 

1.  We  have  here  a  distinct  recognition  of  the  sublime  and 
mysterious  doctrine  of  the  Trinity.  There  is  a  voice  from 
heaven — there  is  the  Spirit  descending — there  is  the  Saviour  on 
the  earth — and  each  of  these  are  represented  as  distinct  persons. 
We  do  not  adduce  this  passage  as  a  proof  of  the  essential  divinity 
either  of  the  Holy  Ghost,  or  of  the  Son ;  that  is  proved  elsewhere. 
It  is  sufficient  to  quote  this  account  to  show,  that  while  these 
three  persons  are  intimately  joined  together,  they  have  a  distinct 
personality,  that  the  Spirit  is  not  a  mere  influence,  nor  the  Son 
a  different  name  for  the  Father.  The  objection  will  doubtless  be 
urged,  that  this  is  an  incomprehensible  doctrine.  But  it  will  be 
time  to  answer  such  an  objection,  when  he  who  brings  it  can 
explain  the  mysteries  of  his  own  nature,  or  the  union  between 
his  own  soul  and  body. 

2.  AVhile  the  account  in  question  reveals  to  us  something  con- 
cerning the  nature  of  the  Trinity,  it  is  yet  more  interesting  as  show- 
ing us  the  union  and  harmony  of  the  Godhead  in  all  that  relates  to 
the  redemption  of  our  race.  The  counsels  of  the  glorious  Trinity 
from  eternity,  had  reference  to  the  salvation  of  man ;  and  in  the 
plan  of  redemption,  it  is  the  Father  who  sends  the  Son — it  is  the 
Son  who  dies  to  redeem — and  it  is  the  Holy  Ghost  Avho  applies 
the  purchased  salvation.  In  all  this,  there  was  and  is  the  most 
perfect  harmony  between  the  persons  of  the  Godhead.  The  same 
infinite  intelligence  directed  all,  and  the  great  work  went  on  to 
its  completion  through  the  united  power,  wisdom,  and  love  of 
the  Father,  and  the  Son,  and  the  Holy  Spirit.  Divine  revelation 
assures  us  that  between  the  persons  of  the  Trinity  the  most  per- 
fect harmony  and  love  has  ever  existed,  John  i.  1,  2,  18.  Prov. 
viii.  14-36,  Col.  i.  12,  13.  John  xvii.  and  it  is  not  a  little  inter- 
esting to  find  that  every  such  revelation  that  is  given  to  us,  is 
given  in  connection  with  the  divine  purposes  regarding  our  salva- 
tion. Does  the  Father  declare  his  love  for  the  Son?  it  is  when 
the  Son  is  fulfilling  the  work  he  had  undertaken  for  our  race. 
Does  the  Son  profess  his  affection  for  the  Father,  and  delight  in 
him?  it  is  when  he  is  most  actively  employed  in  securing  our  sal- 
vation. Are  clear  revelations  given  to  us  of  the  nature  and  office 
of  the  Holy  Spirit?  it  is  when  he  is  spoken  of  as  the  Comforter, 
and  Sanctifier  of  those  whom  the  Father  loved  and  the  Son 
redeemed.     And  all  this  leads  us  to  an  important  practical  reflec- 


BAPTISM   OF   CHRIST.  231 

tion.  Is  the  ever  glorious  and  blessed  Trinity — the  Father,  the 
Son,  and  the  Holy  Ghost,  thus  earnestly  and  affectionately  en- 
gaged in  working  out  the  redemption  of  our  race  ?  then  surely  it 
is  no  light  or  unimportant  matter  in  which  the  Triune  God  is 
thus  engaged.  We  may  think  it  a  light  matter  to  work  out  our 
salvation,  but  it  was  not  so  esteemed  in  the  counsels  of  eternity. 
Surely  that  which  calls  forth  the  thoughts,  and  the  energies  of  all 
the  persons  of  the  Godhead,  must  be  an  occasion  of  chief  magni- 
tude, and  should  be  so  regarded  by  us.  Let  us  then  say  with  the 
Psalmist,  The  redemption  of  the  soul  is  precious,  Ps.  xlix.  8;  and  let 
us  obey  the  exhortation  of  the  apostle,  Worh  out  your  salvation 
with  fear  and  trembling^  for  it  is  God  that  worheth  in  you,  both  to  ivill 
and  to  do  of  his  good  pleasure,  Phil.  ii.  12,  13. 

Finally,  let  us  hence  draw  consolation  and  encouragement. 
Is  one  glorious  Trinity  thus  engaged  in  the  work  of  redemption  ? 
then  surely  it  cannot  fail.  The  gates  of  hell  shall  not  prevail 
against  it.  The  power  of  Satan  shall  not  bring  to  naught  what 
God  has  decreed.  Let  us  therefore  trust  in  God  with  unshrinking 
confidence,  and  commit  the  keeping  of  our  souls  to  him  in  ivell-doing 
as  unto  a  faithful  Creator,  1  Pet.  iv.  19.  His  counsel  shall  stand,  he 
will  do  all  his  pleasure,  Is.  xlvi.  16.  "We  may  therefore  trust,  and 
not  be  afraid. 

Macao,  June  16,  1844 


SERMON    XXVII. 

THE    UNCERTAINTY    OF    RICHES. 

Charge  them  that  are  rich  in  this  world,  that  they  be  not  high-minded,  nor  trust  in 
uncertain  riches,  but  in  the  living  God  who  giveth  us  richly  all  things  to  enjoy : 
that  they  be  rich  in  good  works,  ready  to  distribute,  willing  to  communicate;  lay- 
ing up  in  store  for  themselves  a  good  foundation  against  the  time  to  come,  that 
they  may  lay  hold  on  eternal  life. — 1  Tixi.  vi.  17-19. 

The  author  of  tlie  epistle  from  which  these  words  are  taken, 
was  the  apostle  Paul.  After  our  Lord  Jesus  Christ,  he  was  the 
greatest  inspired  teacher  of  the  Christian  Church,  and  his  words 
come  to  us  clothed  with  divine  authority.  The  person  to  whom 
the  epistle  was  addressed,  was  Timothy,  the  chosen  friend,  and 
bosom  companion  of  the  apostle.  He  was  also  a  minister  of  the 
everlasting  gospel,  and  had  the  charge  of  souls,  for  which  charge 
he  was  to  render  an  account,  not  to  man,  but  to  God.  For  his 
guidance,  this  epistle  was  written,  and  it  is  filled  with  directions 
as  to  the  manner  in  which  he  might  best  perform  the  duties  de- 
volving upon  him.  Nothing  can  exceed  the  solemnity  of  the 
charges  laid  upon  him  by  the  apostle.  But  the  epistle  was  not 
written  for  Timothy  alone ;  it  was  intended  for  all  who,  like  him, 
are  entrusted  with  the  ministry  of  reconciliation ;  and  its  charges 
are  as  binding  on  all  such  now,  as  when  first  given  to  Timothy 
himself.  Bear  with  me  therefore,  when  in  obedience  to  the  com- 
mand of  the  apostle,  I  explain  his  words,  and  charge  you  who  are 
rich,  not  to  be  high-minded,  nor  to  trust  in  uncertain  riches,  but 
in  the  living  God. 

The  charge  here  given  is  specially  for  the  rich.  Charge  them 
that  are  rich  in  this  loorld.  Yet  it  is  difficult  to  say  who  are  in- 
cluded in  it.  It  is  hard  to  say  what  amount  of  this  world's  goods 
constitutes  wealth.  Who  can  tell  what  riches  are  ?  Who  is  ever 
satisfied  with  what  he  already  possesses?  One  man  esteems 
riches  to  consist  in  the  possession  of  ten  or  a  hundred  pounds ; 


THE   UNCERTAINTY   OF   RICHES.  233 

while  another  calls  himself  poor  with  thousands  and  tens  of  thou- 
sands. But  perhaps  we  shall  not  greatly  err,  if  we  say  that  by 
the  rich,  the  apostle  means  all  those  who  possess  more  than  a  com- 
petency of  the  good  things  of  this  world.  If  you  possess  more 
than  is  absolutely  necessary  for  the  comforts  and  conveniences  of 
life — if  you  are  placed  above  the  reach  of  want,  and  have  a  reason- 
able prospect  of  so  continuing — then  you  may  consider  yourselves 
as  included  in  the  class  intended  by  the  apostle.  If  this  be 
allowed,  then  the  greater  part  if  not  the  whole  of  this  audience 
are  here  addressed.  Look  over  the  world  in  which  we  dwell. 
Compare  your  condition  with  that  of  three  fourths  of  our  race, 
and  it  will  be  found  that  the  great  majority  of  men  will  say  of  us, 
that  we  are  rich,  and  increased  in  goods,  and  have  need  of 
nothing. 

There  is  a  deep  and  solemn  meaning  in  the  expression  used 
by  the  apostle,  when  he  says,  rich  in  this  ivorld,  for  it  implies  that 
they  who  possess  much  of  this  world's  wealth,  may  be  poor  in 
the  only  true  riches.  It  teaches  us,  that  though  men  heap  up  sil- 
ver as  stones,  and  gold  as  the  dust  of  the  streets — though  they 
add  house  to  house,  and  field  to  field — yet,  when  they  die,  they 
may  be  left  without  a  rag  to  cover  their  nakedness,  and  their  souls 
may  appear  before  God  without  anything  wherewith  to  redeem  them 
from  shame,  and  poverty,  and  everlasting  contempt.  It  reminds 
us  of  the  rich  man,  who  said,  Soul^  thou  hast  much  goods  laid  iq) 
for  many  years.  Take  thine  ease,  eat,  drinh,  and  he  merry ;  and 
yet  God  said  unto  him,  Thou  fool,  this  night  shall  thy  soul  he  reqimed 
of  thee:  then  ivhose  shall  those  things  he  which  thou  hast  provided? 
Above  all,  it  reminds  us  of  that  solemn  query  propounded  by 
our  Saviour,  What  shall  it  profit  a  man,  if  he  gain  the  xohole  world, 
and  lose  his  own  soul?  Mark  viii.  36  ;  for  alas !  it  too  often  hap- 
pens, that  they  who  are  rich  in  this  world,  are  not  rich  towards 
God.  How  hardly  shall  they  that  have  riches  enter  into  the  kingdom 
of  God.  For  it  is  easier  for  a  camel  to  go  through  a  needle's  eye,  than 
for  a  rich  man  to  enter  into  the  kingdom  of  God,  Luke  xviii.  '24,  25. 
Therefore,  I  charge  all  such,  in  the  name  of  the  most  high  God, 
with  all  plainness  and  sincerity,  that  you  attend  to  the  exhorta- 
tion of  the  apostle. 

The  charge  of  the  apostle  consists  of  two  parts.  He  first  tells 
you  what  you  must  avoid ;  and  then  instructs  you  what  you 
must  do, 

I.  There  are  two  things  which  you  must  avoid. 


234  THE    UNCERTAINTY   OF   RICHES. 

1.  Charge  them  that  are  rich  in  this  ivorld,  that  they  be  not  high- 
minded.  Riches  are  apt  to  puff  the  owner  up.  Great  respect  is  paid 
by  all  classes  to  the  rich.  In  most  cases  it  is  wealth  that  makes  the 
man,  for  gold  is  the  aristocracy  of  the  world.  Crowds  follow  him 
that  possesses  it ;  he  has  many  dependants ;  he  is  looked  up  to ;  he 
is  quoted  as  an  oracle ;  he  is  served  with  eagerness ;  and  in  propor- 
tion to  his  wealth  he  finds  his  greatness  to  increase.  Now  in  all 
cases  poor  human  nature  is  prone  to  pride  and  self-conceit.  How 
much  more  easy  is  it  for  one  to  be  high-minded,  when  all  around 
conspire  to  make  him  so  ;  and  how  natural  is  it  for  one  perched 
upon  his  shining  pinnacle,  to  look  with  contempt  upon  those  who 
walk  humbly  iu  the  plain,  or  grovel  in  the  dust  beneatli  him  ! 
But  beware  of  such  conduct.  Let  no  proud,  vain-glorious 
thoughts  fill  your  hearts.  Do  not  despise  those  less  wealth}^,  or 
less  exalted  than  yourselves.  Be  not  high-minded,  hut  condescend  to 
men  of  low  estate,  Rom.  xii.  16.  There  are  two  considerations, 
which  are  of  excellent  use  to  beat  down  the  pride  that  wealth  is 
so  apt  to  engender,  1.  Consider  that  God  abhors  the  proud. 
No  sin,  save  the  sin  of  unbelief,  is  so  hateful  in  the  eyes  of  a  pure 
and  holy  God,  as  the  sin  of  pride.  The  first  of  the  seven  sins 
which  God  abhors — and  which  is  an  abomination  to  him — is  a 
proud  look,  Prov.  vi.  17.  How  must  it  provoke  the  Most  High, 
before  whom  all  our  ranks  and  titles  of  honor  are  but  so  many 
"  degrees  of  littleness,"  to  see  his  own  gifts  made,  or  rather  per- 
verted, into  an  occasion,  whereby  an  insignificant  creature  may 
for  a  few  years  plume  himself,  and  become  vain  in  his  fancied 
greatness  !  2.  Consider,  that  even  if  it  were  lawful  for  man  to  be 
high-minded,  yet  the  possession  of  wealth,  the  being  rich  in  this 
world,  is  no  sufficient  reason  for  pride.  What  is  wealth  but  a  perish- 
ingtreasure — often  unjustly  acquired — often  improperly  employed, 
and  even  when  lawfully  acquired  and  rightly  used,  a  fading  and 
transitory  source  of  influence  and  enjoyment?  Do  not  all  go  to  one 
place  at  the  last?  Shall  not  all  stand  before  God,  and  be  judged, 
not  according  to  their  silver  and  their  gold,  but  according  to  the 
deeds  they  have  done  ?  And  shall  any  man,  on  account  of  a 
possession  that  he  cannot  take  with  him  out  of  this  world,  say  to 
his  poorer  neighbor,  "  Stand  by  thyself,  come  not  nigh  unto  me. 
Stand  thou  there,  or  sit  here  under  my  footstool,  for  I  am  better 
than  thou  ?"     I  charge  you,  that  ye  he  not  high-minded. 

2.  The  apostle  also  warns  you  against  trusting  in  uncertain 
riches.    This  is  a  common  and  lamentable  error.    How  apt  are  men 


THE    UNCERTAINTY   OF   RICHES.  235 

to  make  gold  their  trust,  and  to  feel  their  hopes  of  happiness  in- 
crease in  proportion  to  the  increase  of  their  wealth.  It  is  hard  to 
trust  in  God  alone,  but  easy  to  trust  in  riches.  Such  is  the 
blindness  of  the  natural  heart,  that  we  utterly  lose  sight  of  the 
Giver  of  every  good  thing,  and  put  our  conlidence  in  his  gifts. 
No  sin  is  more  common,  even  in  nominally  Christian  lands.  We 
are  not  surprised  to  find  that  every  Chinese  merchant  has  an 
image  of  the  god  of  riches  in  his  house,  to  which  he  pays  his 
daily  devotions  ;  but  it  should  surprise  us,  to  find  how  often  the 
throne  of  the  same  idol  is  set  up  in  the  Christian's  heart.  You 
may  not  burn  incense  before  him,  nor  bend  your  body  in  adora- 
tion, but  there  be  many  in  Christian  communities  that  serve  him 
with  as  true  a  devotion,  and  as  hearty  a  worship,  as  the  veriest 
Pagan  that  ever  lived.  Is  this  an  uncharitable  supposition? 
What  means,  then,  this  craving  after  riches — this  pleasure  in  see- 
ing wealth  increase — this  constant  application  of  every  power  of 
body  and  mind  to  the  one  object  of  making  money — this  giving 
up  of  the  whole  heart  to  the  allurements  of  the  world,  and  of 
the  money  that  purchases  the  world,  which  we  see  on  every 
side  ?  For  this  purpose  is  country  forsaken,  and  friends  deserted, 
and  dangers  and  perils  endured.  For  this  purpose  are  too  many 
of  the  rights  of  the  weak  neglected,  or  trampled  on.  For  this 
purpose  is  God  forgotten,  and  the  Sabbath  dishonored.  What 
greater  sacrifices  do  the  heathen  make  to  their  idols,  than  many 
nominal  Christians  are  constantly  making  in  pursuit  of  wealth  ? 

And  yet,  when  wealth  is  obtained,  what  great  benefit  do  you 
thence  derive  ?  Are  you  sure  that  you  shall  continue  to  possess 
it  ?  Do  not  dangers  crowd  thick  on  every  hand,  threatening  to 
deprive  you  of  alt  you  have  acquired,  with  so  much  toil  ?  Some- 
times you  have  adventured  your  all  in  a  single  ship,  and  you 
know  not  but  the  winds  may  destroy,  the  waves  engulf,  the  fire 
consume,  or  the  pirates  seize  it.  You  become  security  for  a 
friend,  and  he  fails,  and  involves  you  in  his  ruin.  You  embark 
your  capital  in  a  scheme  that  requires  all  your  time  and  strength, 
and  when  you  have  gone  too  far  to  withdraw,  your  health  fails, 
and  your  hopes  vanish.  But  why  enumerate  all  the  casualties 
that  may  interfere  with  your  success?  Wilt  thou  set  thine  eyes 
upon  that  ivhich  is  not  f  for  riches  certairily  make  themselves  wings, 
and  fly  aivay^  as  an  eagle  toivards  heaven^  Pro  v.  xxiii.  5.  Well  did 
the  apostle  say,  Trust  not  in  uncertain  riches,  or  as  it  is  more  accu- 
rately and  expressively  translated  in  the  margin,  Tritst  not  in  the 


236  THE    UNCERTAINTY   OF   RICHES. 

tmcertainty  of  riches.  ISTothing  is  so  proverbially  uncertain  as  the 
possession  of  wealth.  A  thousand  chances  may  deprive  you  of  it 
all,  even  during  life  ;  and  certainly  at  death  you  shall  lose  it,  for 
we  brought  nothing  into  this  world,  and  it  is  certain  we  can  carry 
nothing  out.  Therefore,  use  the  wealth  you  now  possess,  and 
enjoy  the  good  things  God  has  given  you,  but  do  not  make  them 
your  trust.  If  riches  increase,  set  not  your  heart  upon  them,  for 
they  will  certainly  disappoint  your  expectations.  Behold^  I  show 
you  a  more  excellent  ivay,  1  Cor.  xii.  31. 

II.  The  apostle  forbids  your  trusting  to  riches,  but  he  does  not 
therefore  remove  from  you  every  object  on  which  you  may  rely. 
Man  must  have  something  to  depend  upon.  There  are  those  who 
love  to  talk  of  the  independence  of  man,  and  to  boast  of  his 
greatness  and  authority.  To  a  thinking  mind,  all  such  boasting 
is  folly.  In  all  the  wide  world,  there  is  not  a  more  dependent 
and  helpless  being  than  man.  Although  lord  of  this  lower  crea- 
tion, the  ivy  is  not  more  dependent  on  the  oak,  than  man  is 
dependent  on  those  around  him.  In  inflxncy  his  every  want 
must  be  supplied  by  others ;  and  as  he  grows  up,  he  is  still  the 
same  dependent  being,  and  will  lean  on  something,  though  it  be 
but  a  braised  reed,  for  support.  Some  trust  in  horses,  some  trust 
in  chariots,  some  trust  in  friends,  but  most  men  trust  in  wealth. 
The  apostle  utterly  forbids  our  reposing  our  hopes  on  this,  and 
shows  us  a  better  ground  of  confidence.  Trust  7iot  in  the  uncer- 
tainty of  riches^  hut  in  the  living  Ood  who  giveth  us  richly  all  things 
to  enjoy.  Make  him  your  stay,  and  ground  of  hope.  Put  your 
confidence  in  him,  and  in  all  times  of  danger  or  want  flee  to  him 
for  shelter.  Labor  to  possess  your  minds  with  a  sense  of  his 
greatness,  power,  and  present  care  for  you.  Obtain  practical 
views  of  his  providence,  that  overrules,  and  controls,  and  directs 
all  things.  Believe  that  nothing  can  happen  to  you,  or  others, 
without  his  special  permission.  Commit  your  interests  and  pros- 
pects into  his  hands,  assured  that  he  is  both  able  and  willing  to 
care  for  you.  Let  no  anxious  or  distressing  cares,  and  schemes 
for  the  future,  occupy  your  minds.  I  say  unto  you,  take  no  thought 
for  your  life,  lohat  ye  shall  eat  and  tvhat  ye  shall  drink  ;  nor  yet  for 
your  hody,  ivhat  ye  shall  put  on.  Is  not  the  life  more  than  meat,  and 
the  hody  more  than  raiment  ?  Behold  the  fowls  of  the  air,  for  they 
sow  not,  neither  do  they  reap,  nor  gather  into  barns  ;  yet  your  heaven- 
ly Father  feedeth  them.  Are  ye  not  much  letter  than,  theyf  Which 
of  you  by  taking  thought,  can  add  one  cubit  unto  his  stature  ?     And  lohy 


THE    UNCERTAIXTY   OP  RICHES.  237 

taheye  thought  for  raiment?  Consider  the  lilies  of  the  field  how  tliey 
grow :  they  toil  7iot,  neither  do  they  spin;  and  yet  I  say  unto  you^  that 
even  Solomon^  in  all  his  glory,  was  not  arrayed  like  one  of  these. 
Wherefore,  if  God  so  clothes  the  grass  of  the  fields,  ivhich  to-day  is, 
and  to-morrow  is  cast  into  the  oven,  shall  he  not  much  more  clothe  you, 
oh  ye  of  little  faith  F  But  seek  ye  first  the  kingdom  of  God,  and  his 
righteousness,  and  all  these  thijigs  shall  be  added  unto  you.  Matt.  vi. 
25-33.  Trust  therefore  in  the  living  God,  and  you  will  find  him 
a  ground  of  confidence ;  not  like  the  uncertain  quicksands  of  this 
world's  treasures,  but  stable  and  sure,  as  the  everlasting  rocks, 
and  by  such  confidence  you  will  be  liberally  rewarded.  If  you  ■ 
trust  in  riches,  what  do  you  obtain  ?  Constant  cares  and  anxieties, 
toils  and  unending  labors,  and  fruit  that  cloys  while  you  use 
it.  But  to  those  who  trust  in  God,  he  giveth  richly  all  things  to 
enjoy.  All  things  come  of  him.  Even  the  rich  have  their 
wealth  by  the  dispensations  of  his  providence,  but  without  his 
blessing  there  is  no  solid  enjoyment.  Trust  not  therefore  in  the 
gifts,  but  in  the  giver. 

Trust  in  the  living  God.  This  is  the  first  and  the  most  indis- 
pensable requisite  in  all  acceptable  service.  Without  faith  it  is 
impossible  to  please  him,  for  he  that  cometh  unto  God,  must  believe  that 
lie  is,  and  that  he  is  a  rewarder  of  them  that  diligently  seek  him,  Heb. 
xi.  6.  But  it  is  not  faith  alone  that  is  required ;  and  if  it  be 
true  faith,  it  will  not  be  alone.  Faith  without  ivorks  is  dead,  it  is 
not  faith.  Wherever  faith  truly  exists,  it  shows  itself  by  its  fruits. 
It  works  by  love  and  purifies  the  heart.  Accordingly,  in  our  text, 
the  apostle,  after  charging  the  rich  not  to  trust  in  riches,  but  in 
God,  proceeds  to  enjoin  on  them  the  performance  of  such  good 
works  as  may  evidence  the  sincerity  and  depth  of  their  trust. 
Do  good,  be  rich  in  good  ivorks,  ready  to  distribute,  loilling  to  commu- 
nicate. The  apostle's  meaning  is  this.  All  those  who  possess 
this  world's  riches,  are  merely  the  stewards  of  God.  All  that  you 
possess  comes  from  him.  It  is  not  given  to  you  in  perpetuity, 
but  is  lent  to  you  to  be  employed  in  his  service.  You  are  allow- 
ed to  enjoy  it  yourselves,  but  at  the  same  time  remember,  that 
when  he  cometh  he  will  require  his  own  with  interest,  Luke  xix. 
23.  Freely  therefore,  as  you  have  received,  so  freely  give.  There 
are  abundance  of  objects  to  call  for  your  charity.  There  are  many 
bodily  wants  of  the  poor  to  be  supplied ;  for  the  word  spoken  in 
ancient  times  to  the  Jews,  is  true  in  our  days,  the  poor  shall  never 
cease  out  of  the  land,  Deut.  xv.  11,  and  all  such  have  a  claim  on 


238  THE    UNCERTAINTY   OF   RICHES. 

your  benevolence.  There  are  too  many  wlio  say,  in  the  words 
of  him  who  slew  his  brother,  "  Am  I  my  brother's  keeper  ? 
What  have  I  to  do  with  the  wants  of  the  poor  ?"  But  such  a  plea 
will  not  avail  before  God.  To  a  certain  extent  you  are  your 
brother's  keeper.  We  are  all  members  of  God's  great  family,  and 
though  to  some  he  has  given  more  than  others,  his  intention  is 
not  that  the  latter  should  suffer  want,  but  that  the  former  should 
supply  their  wants.  I  know  not  how  this  can  be  more  clearly 
expressed  than  it  is  by  the  apostle — /  meo,n  not  that  other  men  he 
eased,  and  ye  he  burdened ;  hut  hy  an  equality,  that  your  abundance 

■  may  be  a  supply  for  their  wants,  that  their  abundance  also  may  be 
a  supply  for  your  wants,  that  there  may  he  an  equality:  as  it  is  written. 
He  that  had  gathered  much  had  nothing  over  ;  and  he  that  had  gathered 
little  had  no  lack,  2  Cor.  viii.  13-15.  And  to  encourage  you,  in  a 
liberal  distribution  to  the  wants  of  the  poor,  remember  the  words 
of  unfailing  truth.  He  that  hath  pity  on  the  poor  lendeth  unto  the 
Lord:  and  that  which  he  hath  given  will  he  pay  him  again,  Prov.  xix. 
17.  And  also  that  promise,  The  liberal  soul  shall  be  made  fat;  and 
he  that  icatereth  shall  he  ivatered  himself,  Prov.  xi.  25. 

But  it  is  not  the  bodily  wants  alone  of  our  neighbors  that 
should  be  relieved  by  us.  There  are  multitudes  on  all  sides  who 
are  not  only  poor  in  this  world,  but  poor  as  it  respects  the  next. 
How  truly  may  it  be  said  of  every  heathen  country,  that  there  is 
a  famine  in  the  land,  not  a  famine  of  bread,  nor  a  thirst  for  luater,  hut 
of  hearing  the  ivord  of  the  Lord,  Amos  viii.  11.  I  speak  specially 
of  the  inhabitants  of  this  great  empire,  and  I  ask  you  Avhat  is  the 
prospect  of  their  salvation  ?  In  the  words  of  the  great  apostle  of 
the  Gentiles,  Whosoever  believeth  shcdl  not  be  ashamed.  How  shall 
they  call  on  him  in  ivhom  they  have  not  believed  f  and  how  shall  they 
believe  in  himof  ivhom  they  have  not  lieard?  and  how  shall  they  hear 
iviiJwut  a  preacher?  and  hoio  shall  they  preach  except  they  he  sent? 
Rom.  xi.  14.  There  is  much  misapprehension  on  this  point,  and 
some  diversity  of  views  even  among  divines  as  to  the  future  con- 
dition of  the  heathen  who  have  never  heard  of  Christ;  for  some 
maintain  that  those  who  have  never  heard  of  Christ,  may  be 

,  saved,  provided  they  live  perfectly  moral  lives.  There  can  be 
no  hesitation  in  admitting  the  truth  of  this  proposition.  If  the 
heathen,  or  any  of  them,  live  perfectly  moral  lives,  and  fully 
obey  the  light  of  nature,  they  shall  be  saved,  even  without  the 
knowledge  of  Christ.  But  are  there  any  such  ?  On  this  point  I 
feel  constrained  to  say  there  are  none  such  in  the  world.     From 


THE    UNCERTAINTY   OF   RICHES.  239 

the  day  when  Adam  sinned,  down  to  the  present  time,  there  never 
was  a  person  who  lived  a  perfectly  moral  life.  Who  has  ever 
seen  such  a  person  ?  What  is  his  name  ?  Where  did  he  dwell? 
I  repeat  it  again.  There  has  never  lived  a  single  heathen,  whose 
own  conscience  did  not  convict  him  of  sin — who  did  not  ac- 
knowledge that  he  did  what  he  knew  to  be  wrong.  The  world 
may  be  safely  challenged  to  produce  one  solitary  example :  and 
when  such  an  example  is  produced,  then  it  may  be  said,  *'  Saved 
without  Christ."  The  testimony  of  the  Scriptures  is  explicit. 
There  is  none  righteous^  no  not  one^  there  is  none  that  doeth  good,  7io 
not  one,  Kom.  iii.  10-12.  With  experience  and  Scripture  thus 
uniting  their  voices,  we  may  without  hesitation  assert,  that  none 
who  have  arrived  at  years  of  maturity  can  be  saved,  unless  they 
have  heard  of  Christ,  and  believed  on  him.  Hear  the  declaration 
of  Peter  and  John,  There  is  salvation  in  no  other  ;  for  there  is  none 
other  name  given  under  heaven  among  men,  whereby  we  must  be 
saved,  Acts  iv.  12.  I  beg  that  what  I  say  may  not  be  misappre- 
hended. While  I  believe  that  the  heathen  who  do  not  believe  on 
Christ  are  lost,  I  do  not  mean  that  they  are  condemned  for  not 
believing  on  Christ.  They  have  never  heard  of  Christ,  and 
cannot  be  condemned  for  not  believing  on  him ;  but  they  are 
condemned,  and  that  because  they  do  not  act  according  to  the 
light  of  nature,  which  they  already  possess.  Their  own  hearts 
condemn  them ;  and  God  who  is  greater  than  their  hearts,  also 
condemns  them.  They  have  sinned  without  the  written  law  of 
God,  and  they  perish  without  the  written  law,  Eom.  ii.  12 ;  for 
they  are  judged  according  to  their  works.  Neither  do  I  believe 
that  the  punishment  of  the  heathen  who  die  without  the  knowl- 
edge of  Christ  will  be  as  severe  as  the  punishment  of  those  who 
have  heard  of  him,  and  refused  to  believe.  That  servant  ivhich 
knew  his  Lord's  loill,  and  prepared  not  himself,  neither  did  according 
to  his  will,  shall  be  beaten  with  many  stripes.  But  he  that  knew  not, 
and  did  commit  things  worthy  of  stripes,  shall  be  beaten  with  few 
stripes,  Luke  xii.  47,  48.  Oh,  my  hearers,  I  warn  you,  as  in  the 
presence  of  God,  that  if  you  sink  to  perdition  from  under  the 
sound  of  the  gospel,  your  punishment  will  be  inconceivably  more 
dreadful  than  that  of  the  heathen  who  have  not  heard  these 
good  tidings.  It  shall  be  more  tolerable  for  the  land  of  Sodom  in  the 
day  of  judgment  than  for  thee.  Matt.  xi.  24. 

Is  such  the  condition  of  the  heathen  ?     Then  is  it  not  the  part 
of  charity — is  it  not  the  duty  of  those  who  possess  the  means,  to 


240  THE    UNCERTAINTY   OF   RICHES. 

use  every  endeavor,  and  teacli  them  how  they  may  be  saved  ? 
If  you  cannot  go  yourselves  and  teach  them  how  to  beheve, 
should  yoa  not  send  those  who  can?  and  support  them  while 
they  give  their  time,  and  talents,  and  strength  to  this  great  work  ? 
In  reference  to  this  also  the  apostle  spoke,  when  he  said.  Do  good^ 
he  rich  in  good  ivorks,  ready  to  distribute^  willing  to  communicate. 
Bememher  the  words  of  our  Lord  Jesus ^  how  he  said,  It  is  more 
blessed  to  give  than  to  receive,  Acts  xx.  85 ;  Brethren,  ye  know  the 
grace  of  our  Lord  Jesus  Christ,  that  though  he  ivas  rich,  yet  for  your 
sahes  he  became  poor,  tJiat  ye  through  Jtis  j^overty  might  he  nuide  ricJi, 
2  Cor.  viii.  9. 

Finally,  by  taking  this  course  enjoined  by  the  apostle,  by 
ceasing  to  trust  in  riches,  and  trusting  in  the  living  God,  and  by 
showing  the  sincerity  of  your  belief  by  your  actions,  you  secure 
for  yourselves  a  solid  and  permanent  happiness.  Thus  you  shall 
lay  up  in  store  for  yourselves  a  good  foundation  for  the  time  to  come, 
and  shall  lay  hold  on  eternal  life.  If  your  riches  continue  in  your 
possession  you  shall  enjoy  them  the  more,  because  your  own  con- 
sciences will  approve  of  the  use  you  make  of  them.  If  by  anj^ 
dispensation  of  God's  providence  you  are  deprived  of  them,  you 
shall  witness  their  flight  with  little  regret,  for  your  ground  of 
confidence,  the  living  God,  will  still  be  the  same ;  and  in  either 
case,  in  all  time  of  your  prosperity  and  wealth,  and  in  all  time  of 
your  adversity  and  poverty,  you  shall  look  to  the  city  built  on 
sure  foundations,  where  your  treasures  are  safely  guarded.  Tlicre 
no  moth  nor  rust  corrupts,  and  thieves  do  not  break  through  nor  steal, 
Matt.  vi.  20. 

Macao,  July  21,  1844. 


SERMON    XXVIII. 

BELIEVING    PRAYER. 

All  things  whatsoever  ye  shall  ask  in  prayer,  believing,  ye  shall  receive. — Matthew 
xxi.  22. 

This  is  a  very  remarkable  promise.  Yet  it  is  one  often  mis- 
understood, and  is  therefore  worthy  of  a  careful  examination.  It 
was  spoken  by  our  Saviour  when  he  caused  the  fig-tree  to  with'er 
which  had  nothing  thereon  hut  leaves  only.  The  disciples  marvelled 
when  they  saiu  it,  saying,  How  soon  is  the  Jig-tree  withered  away,  and 
our  Saviour  embraced  the  opportunity  to  impress  on  their  minds 
a  sense  of  the  power  of  faith  in  God,  and  the  benefits  of  faith  in 
prayer.  Jesus  answered  and  said  unto  them,  Verily  I  say  unto  you. 
If  ye  have  faith  and  doubt  not,  ye  shall  not  only  do  this  which  is  done 
to  the  fig-tree,  but  also,  ye  shall  say  to  this  mountain.  Be  thou  removed, 
and  be  thou  cast  into  the  sea,  it  shall  he  done.  And  all  things  whatso- 
ever ye  shall  ash  in  prayer,  believing,  ye  shall  receive. 

There  may  be  a  special  reference  here  to  the  miraculous  gifts, 
which,  in  the  early  history  of  the  church,  were  given  to  the  apos- 
tles and  their  followers  for  the  establishing  of  the  gospel  in  the 
earth.  But  the  same  promise  is  elsewhere  made,  where  there  is 
no  special  reference  to  miraculous  gifts,  and  it  is  given  there  in 
even  more  explicit  terms  than  those  used  in  the  text.  For  our 
Lord  says.  Ash,  and  it  shall  he  given  you :  seeh,  and  ye  shall  find : 
hnoch,  and  it  shall  be  opened  unto  you  ;  for  every  one  that  asheth,  re- 
ceiveth  ;  and  he  that  seeheth,  findeth  ;  and  to  him  that  hnocheth,  it  shall 
be  opened.  Matt.  vii.  7,  8.  And  so  the  apostle  John  tells  us,  We 
have  confidence  towards  God,  and  whatsoever  ive  ash,  we  receive  of 
him,  1  John  iii.  22.  How  full  and  explicit  are  these  promises ! 
It  seems  as  if  our  gracious  Creator  had  spread  before  us  all  his 
riches,  telling  us  to  put  forth  our  hand,  and  take  what  we  needed. 
Yet  it  is  too  manifest  that  notwithstanding  these  j)romises,  much 
prayer  is  offered,  which  meets  no  favorable  answer  from  God. 
16 


242  BELIEVING   PRAYER. 

How  is  this  to  be  explained  ?  God  is  not  a  man  that  he  should 
lie.  His  promise  is  on  record,  and  if  it  is  not  fulfilled,  there  must 
be  some  sufficient  reason  why  it  is  not.  The  apostle  James 
gives  one  reason,  Ye  ask,  and  ye  receive  not,  because  ye  ash  amiss, 
that  ye  may  consume  it  upon  your  lusts,  James  iv.  3.  But  this  rea- 
son, though  a  most  sufficient  cause  why  Grod  should  refuse  to  an- 
swer such  prayers,  does  not  exist  in  all  cases.  For  many  persons 
pray,  who  have  no  such  unworthy  motives  in  asking,  and  yet 
they  receive  not.  Humble  and  sincere,  but  desponding  Chris- 
tians, and  young  converts,  are  often  perplexed  and  troubled  at 
this,  and  are  almost  tempted  to  ask,  Is  there  not  some  secret  res- 
ervation on  the  part  of  Grod  ?  Is  there  not  some  unknown  con- 
dition attached  to  this  promise,  which  prevents  my  receiving  the 
answer  ?  But,  no,  there  is  no  secret  reservation — there  is  no  un- 
known condition  on  the  part  of  God.  The  promise  is  as  plain  as 
words  can  make  it,  All  things  whatsoever  ye  shall  ask  in  prayer,  he- 
lieving,  ye  shall  receive.  There  is  a  condition  expressed  in  this 
promise,  which  is  often  misapprehended,  or  overlooked.  Give 
me  your  attention  whilst  I  attempt  to  set  it  clearly  before  you. 

In  order  to  obtain  answers  to  our  prayers,  one  condition  is  re- 
quired, and  only  one ;  but  that  one  is  always  required.  It  is 
that  we  pray  in  faith.  All  things — believing.  This  condition  is 
expressed  in  this  promise ;  but  it  is  implied  in  every  promise, 
whether  it  be  expressed  or  not.  The  very  nature  of  prayer  de- 
mands that  it  be  in  faith,  otherwise  it  cannot  be  answered.  Un- 
believing prayer  cannot  be  acceptable  to  God  ;  for  it  is  laid  down 
as  a  positive  law  of  his  kingdom,  Without  faith  it  is  impossible  to 
please  God,  for  he  that  cometh  unto  God  must  believe,  Heb.  xi.  6. 

Hence  it  is  very  plain  why  prayer  is  often  not  heard.  Ask 
yourselves,  what  was  the  character  of  those  prayers  you  offered, 
and  to  which  you  received  no  answer.  Did  you  pray  in  faith,  in 
the  name  of  Christ,  and  with  full  persuasion  of  God's  ability  and 
willingness  to  answer?  Oh  there  is  much  meaning  in  our  Sa- 
viour's inquiry,  When  the  Son  of  man  cometh,  shall  he  find  faith 
on  the  earth  ?  Luke  xviii.  8  ;  for  even  true  believers  oftentimes 
pray  without  faith.  But  here  is  the  difficulty,  and  it  is  also  the 
main  point  in  our  text,  WJiat  is  believing  prayer  ?  How  shall  we 
know  if  we  have  offered  it  ?  for  it  seems  that  all  hinges  on  this, 
and  unless  we  offer  it,  it  is  useless  to  pray.  All  tilings  whatsoever 
ye  shall  ask  in  prayer,  believing,  ye  shall  receive.  Or  as  it  is,  even 
more  explicitly,  in  the  parallel  passage  in  Mark,  What  tilings  so- 


BELIEVING   PRAYER.  243 

ever  ye  desire  when  ye  pray^  believe  that  ye  receive  them,  and  ye  shall 
have  them,  Mark  xi.  24. 

In  answer  to  tliis  inquiry,  as  to  what  constitutes  prayer  in 
fliith,  I  may  remark,  that  it  does  not  consist  in  several  things  that 
are  often  thought  to  belong  to  it.  1.  It  does  not  consist  in  be- 
lieving that  you  shall  receive  the  identical  things  you  ask  for. 
Many  suppose  it  does,  and  are  greatly  distressed  because  they 
cannot  firmly  believe  that  they  shall  receive  the  very  things  they 
mention  in  praj'er.  But  this  is  to  mistake  the  object  of  faith. 
Faith  is  founded  on  the  word  of  God,  and  not  on  our  own  fan- 
cies, wishes,  or  expectations  ;  and  without  the  word  of  God,  there 
is  no  warrant  for  such  special  faith  as  this.  Unless  you  have  a 
special  promise  from  God,  that  you  shall  have  the  very  things 
you  name,  you  cannot  believe  that  you  shall  receive  them.  You 
may  earnestly  desire  a  thing,  and  may  pray  for  it  in  faith,  and 
may  receive  it  too,  without  any  such  assured  conviction  before- 
hand that  it  shall  be  granted.  The  case  of  Hezekiah  when  he 
was  sick,  is  precisely  in  point.  The  prophet  came  to  tell  him  he 
must  die.  Hezekiah  earnestly  desired  to  live,  and  prayed  earnestly 
to  God  for  life,  and  wept  sore  in  his  supplications.  That  prayer 
was  offered  in  faith,  for  God  heard  it ;  and  yet,  obviously,  it  was 
not  possible  for  Hezekiah  to  believe  that  he  should  certainly  have 
his  petitions.  How  could  he  believe  that  he  should  live,  when 
the  word  of  God  was,  Ihou  shalt  die  and  not  live  !  But  when  his 
prayer  was  offered  in  faith,  and  heard,  and  the  promise  was  given 
him  that  he  should  live,  then  he  believed  he  should  have  the 
very  thing  he  requested.  And  so  it  is  ordinarily.  We  may  offer 
the  prayer  of  faith,  without  being  fully  persuaded  that  the  pre- 
cise object  of  our  prayer  shall  be  granted.  2.  Nor  are  you  to  be- 
lieve that  you  shall  have  the  things  you  ask  in  the  very  way,  and 
manner,  or  at  the  very  time  you  expect.  You  can  believe  noth- 
ing except  what  is  revealed,  and  where  have  you  any  revelation 
that  you  shall  have  what  you  ask,  just  when  and  how  you  choose  ? 
The  apostle  Paul  was  very  desirous  to  visit  Eome,  and  often 
prayed  that  he  might  do  so.  His  prayer  was  answered,  but  nei- 
ther in  the  time  nor  in  the  way  that  he  expected.  Instead  of  go- 
ing there  speedily  and  of  his  own  accord,  he  was  led  there  a  pris- 
oner, after  many  delays,  and  multiplied  perils.  And  how  often 
is  this  true  in  Christian  experience.  The  young  convert  is  anx- 
ious to  grow  in  grace,  and  become  holy,  and  offers  earnest  prayer 
to  God  to  effect  this.     Those  prayers  are  heard  and  answered, 


244  BELIEVING   PEAYER. 

but  not  often  in  tlie  way  he  expects.  There  are  few  who  might 
not  adopt  the  words  of  the  pious  John  Newton  : 

"  I  asked  the  Lord  that  I  might  grow- 
In  faith,  and  love,  and  every  grace  : 
'IVas  he  who  taught  me  tlius  to  pray. 
And  he  I  trust  has  answered  prayer  : 
But  it  has  been  in  such  a  way 
As  almost  drove  me  to  despair." 

Neither  Scripture  nor  experience,  therefore,  justify  or  require 
the  Christian  to  believe  that  he  shall  always  obtain  precisely  what 
he  asks ;  or  if  he  obtains  it,  that  it  shall  be  in  the  way,  and  at  the 
time  he  expects.  Now  the  characters  of  believing  prayer  are 
these : — 

1.  There  must  be  a  just  sense  of  our  own  condition  and  wants. 
This  is  one  of  the  hardest  of  all  things,  for  our  ignorance  of  what 
is  really  good  for  us,  and  necessary,  is  notorious.  We  are  like 
sick  men,  who  are  constantly  craving  after  that  which  would 
injure  them,  and  in  too  man}'-  of  our  praj^ers  we  ask  God  to  give 
us  what  would  be  ruinous  to  our  best  interests.  One  man  asks 
for  wealth,  which  would  only  make  him  proud,  and  forgetful  of 
God.  Another  asks  for  health,  when,  perhaps,  there  is  nothing 
he  needs  so  much  as  a  painful  course  of  disciplinary  sickness. 
One  man  asks  for  joy,  when  it  may  be  better  for  himself  in  the 
end,  and  most  for  the  glory  of  God,  that  he  be  exercised  in  the 
depths  of  sorrow.  Another  asks  for  the  life  of  his  sick  child,  and 
will  take  no  denial,  not  foreseeing  that  if  his  request  were  granted, 
he  might  mourn  bitterly  in  the  latter  end,  over  the  crimes  and 
the  follies  which  an  early  death  would  have  prevented.  How 
truly  it  was  said  by  the  apostle  Paul,  We  knoiv  not  ivhat  we  should 
'prayfor  as  ive  ought,  Eom.  viii.  2 6.  And  how  candidly  does  he  con- 
fess, that  he  himself  prayed  for  the  removal  of  «  thorn  in  the  flesh, 
which  the  Lord  saw  to  be  needful  for  him,  2  Cor.  xii.  8.  Most 
necessary  is  it,  therefore,  that  we  should  know  what  we  want ; 
and  if  we  are  ignorant,  then  there  is  a  precious  promise,  that  the 
Spirit  shall  help  our  infirmities,  and  teach  us  to  make  intercession 
according  to  the  will  of  God,  Eom.  viii.  26,  27.  Let  each  one 
therefore  carefully  study  his  own  wants,  that  he  may  know  what 
it  is  he  needs,  and  pray  accordingly. 

2.  In  the  next  place,  there  must  be  an  earnest  desire  to  obtain 
what  we  ask.     It  must  be  not  merely  a  wish,  but  an  ajipetite,  a 


BELIEVING  PRAYER.  246 

hungering  and  thirsting  after  it;  and  this  will  lead  to  earnest 
prayer  that  we  may  obtain  it.  Just  as  a  child  when  hungry 
comes  to  its  father  for  bread,  and  asks,  expecting  to  receive  what 
is  needful,  so  must  we.  This  is  the  very  comparison  our  Saviour 
uses.  What  man  is  there  of  you  whom  if  his  son  ask  hread,  will  he 
give  him  a  stone?  Or  if  he  ask  a  fsh,  will  he  give  him  a  serpent? 
If  ye  then  being  evil  Icnoio  how  to  give  good  gifts  to  your  children^  how 
much  more  shall  your  Father  which  is  in  heaven  give  good  things  to 
them  that  ash  him?  Matt.  vii.  9-11.  What  reply  would  you  make 
to  the  request  of  your  child,  if  he  came  and  asked  for  a  thing 
without  desiring  it?  Would  not  every  wise  parent  defer  grant- 
ing his  request,  till  he  really  needed  and  wished  what  he  asked  ? 
It  is  only  the  effectual  fervent  prayer  of  the  righteous  man  that  availeth 
much^  James  v.  16 ;  and  all  who  come  to  God  without  desires, 
shall  be  sent  away  without  reply. 

3.  But  chiefly,  the  prayer  of  faith  implies  a  due  sense  of  the 
character  of  God,  and  such  a  belief,  trust,  and  confidence,  as  shall 
honor  him.  Without  a  just  knowledge  of  his  character,  you  can- 
not come  to  him  with  the  feelings  which  believing  prayer  implies. 
Those  points  of  his  character  which  you  must  chiefly  know  are 
these : — 

(1.)  That  he  is  everywhere  present,  and  knows  all  things,  that 
he  is  near  you,  and  hears  your  prayers.  Need  I  prove  that  this 
is  true  ?  Is  it  not  expressly  declared,  that  the  eye  of  the  Lord  is  in 
every  place^  beholding  the  evil  and  the  good,  Prov.  xv.  3.  And  is  he 
not  called  the  Hearer  of  prayer?  Oh  thou  that  hearest  prayer^ 
unto  thee  shall  all  flesh  come,  Ps.  Ixv.  2. 

(2.)  That  he  is  Almighty,  and  however  great  the  things  you 
ask,  his  power  is  greater  still.  It  is  in  vain  to  come  to  God,  unless 
you  believe  that  he  is  able  to  grant  your  request.  Often  when 
the  blind  and  the  needy  came  to  Christ,  he  asked.  Believe  ye  that 
I  am  able  to  do  this  ?  and  according  to  their  faith  it  was  done  unta 
them,  Matt.  ix.  29.  But  in  other  places  he  did  no  mighty  works 
because  of  their  unbelief,  Matt.  xiii.  58. 

(3.)  That  he  is  supremely  good,  and  is  both  willing  and  readj^ 
to  bestow  every  needed  blessing  on  those  who  ask.  To  attempt 
to  prove  that  God  is  ready  and  willing  to  bestow  good  on  his 
creatures,  is  like  proving  that  the  sun  gives  light  and  heat.  In 
him  toe  live  and  move  and  have  our  being,  Acts  xvii,  28.  Every 
good  gift,  and  every  perfect  gift  is  from  above,  and  comes  down  from  the 
Father  of  lights,  James  i.  17.     It  was  such  a  conviction  as  this  that 


246  BELIEVING   PRAYER. 

filled  the  Leper's  heart,  when  he  came  to  Christ,  and  loon 
him,  said,  Lord,  if  thou  wilt  thou  canst  make  me  clean,  Matt.  viii.  2. 
How  acceptable  his  faith  was  to  Christ,  we  may  readily  see  in  the 
answer  of  our  Lord,  Jesus  put  forth  his  hand  and  touched  him,  say- 
ing, I  ivill,  he  thou  clean.  And  immediately  his  leprosy  was  cleansed. 
Matt.  viii.  2,  3.  Faith  thus  looks  upon  God,  as  a  Father,  ever 
near,  all-powerful  and  kind ;  and  it  applies  to  him  with  confidence 
in  him  and  afiection  for  him.  It  lays  hold  on  his  promises,  and 
pleads  them  as  a  ground  of  hope. 

4.  There  is  but  one  other  requisite  to  believing  prayer,  that 
needs  now  to  be  mentioned,  and  that  is — It  must  he  in  tJie  name  of 
Christ.  The  heart  in  which  faith  exists,  has  also  been  convinced 
of  sin.  The  believer  is  profoundly  sensible  of  his  own  unworthi- 
ness  and  ill-deserts.  He  does  not  dare  to  come  in  his  own  name, 
nor  to  rely  on  his  own  merits  for  acceptance  with  God.  He  looks 
around  for  some  one  to  be  his  security,  whose  merits  are  sufficient 
to  cover  all  his  sins,  and  to  purchase  all  the  blessings  he  needs. 
Such  a  one  he  finds  in  Christ,  and  accordingly,  putting  his  trust 
in  him,  he  offers  his  prayers  in  his  name.  This  is  done  in  obedi- 
ence to  our  Lord's  command,  Verily,  verily,  1  say  unto  you,  ivhat- 
soever  ye  shall  ask  the  Father  in  my  name,  he  ivill  give  it  you. 
Hitherto  ye  have  asked  nothing  in  my  name;  ask  and  yc  shall  receive, 
that  your  joy  may  he  fall,  John  xvi.  23,  24. 

Such  are  the  requisites  in  the  heart  that  would  ofler  prayer. 
And  to  pray  with  faith  and  acceptance,  it  is  only  necessary  to 
call  these  feelings  into  exercise.  Knowing  thus  the  character  of 
God,  you  Vv'ill  come  to  him  with  confidence  in  his  ability  and 
willingness  to  hear  yon,  and  with  affection,  and  love,  and  rever- 
ence. Knowing  your  own  wants  and  necessities,  you  will  come 
with  earnest  desires  to  have  them  supplied,  and  will  not  readilj'-  go 
away  without  securing  what  you  want ;  and  knowing  your  own 
unworthiness,  and  Christ's  all-sufficiency,  you  cannot  but  choose 
to  ask  in  his  name,  while  in  proportion  to  the  largeness  of  your 
views  of  his  merits,  will  be  the  strength  of  your  own  confidence 
of  success.  SucJi  is  believing  prayer.  Come  then  with  these  feel- 
ings to  the  throne  of  grace.  Yea,  come  boldly,  that  you  may 
obtain  mercy  and  find  grace  to  help  in  time  of  need,  Heb.  iv.  16. 
Come  with  the  fullest  confidence  in  God,  for  in  Christ  ive  have 
access  ivith  confidence  hy  the  faith  of  him,  Eph.  ii.  12,  You  come 
to  a  God  of  boundless  might  and  love — to  a  Being  whose  heart 
expands  with  benevolence  to  all  his  creatures — to  a  fountain  that 


BELIEVING   PEAYER.  "  247 

is  ever  sending  fortli  the  streams  of  joy.  Stint  not  therefore  your 
asking.  As  the  Lord  said  to  Ahaz,  by  the  prophet,  so  might  it 
be  said  to  you,  Ask  thee  a  sign  of  the  Lord  thy  Qod;  ash  it  either 
ill  the  depth,  or  in  the  height  above,  Is.  vii.  11,  and  it  shall  be  granted, 
for  says  our  Saviour,  All  things  whatsoever  ye  shall  ask  in  prayer 
believing,  ye  shall  receive.  All  things!  Then  how  large  is  the 
field  before  you,  and  how  varied  are  the  objects  for  which  you 
may  pray  with  the  certainty  of  a  favorable  answer ! 

But  here,  the  believer  is  met  by  a  question  which  has  greatly 
embarrassed  many — What  is  meant  by  the  oM  things  which  he 
may  ask  ?  Are  we  to  understand  absolutely  all  things  ?  Is  there 
no  exception  ?  It  requires  but  a  very  little  reflection  to  be  as 
sured  that  the  words  of  our  Saviour  cannot  mean  literally  all 
things.  Some  things  in  their  own  nature  are  bad,  and  would  ruin 
both  body  and  soul.  It  is  not  to  be  supposed  therefore  that  the 
Christian  should  ask  for  these;  nor  if  he  would  ask  for  them, 
that  God  would  bestow  them  on  him.  If  he  should  by  some  mis 
chance  ask  for  them,  our  gracious  Creator  would  not  grant  them 
What  father  would  give  his  child  a  poisonous  reptile  for  a  play 
thing,  even  though  the  child  were  to  beg  with  tears  for  so  danger' 
ous  a  gift  ?  Many  things  too,  which  are  not  wrong,  would  be  in 
jurious  to  certain  persons.  For  such  things  they  should  not  ask, 
nor  if  they  should  ask,  could  God  be  expected  to  bestow  them. 
Strong  meat  is  not  for  children,  but  for  grown  men,  and  the  sick 
man  would  not  be  nourished  by  the  food  that  is  required  by  those 
in  health.  But  surely  none  would  rebuke  the  father,  or  the  phy- 
sician, who  would  refuse  the  request  that  the  child  in  his  childish- 
ness, or  the  patient  in  his  thoughtlessness,  or  ignorance  made. 
When  therefore  our  Saviour  says  All  things — ye  shall  receive,  the 
very  nature  of  the  case  supposes  there  is  some  exception  or  lim- 
itation. And  it  is  a  question  of  no  little  interest  what  is  that 
limitation?  The  truth  may  perhaps  be  most  clearly  expressed 
by  saying  that  "  All  things  whatsoever  we  shall  ask  in  prayer, 
believing,  shall  be  granted,  so  far  as  the  granting  of  them  is  con- 
sistent with  God's  glory,  and  our  own  good,"  Rom.  viii..28.  Or 
the  same  truth  may  be  expressed  in  other  words,  even  the  words 
of  the  beloved  disciple.  If  we  ask  anything  according  to  his  will,  he 
heareth  us,  1  John  v.  14. 

At  first  sight,  this  seems  like  a  larger  exception  ;  but  consider 
a  moment,  and  it  is  no  exception  or  limitation  at  all.  There  is 
no   man   living  who   would  ask   for   what   he   knew   was  not 


248  BELIEVING   PRAYER. 

good  for  him,  and  surely  there  is  no  Christian  who  could  ask 
for  that  which  should  dishonor  God.  Fancy  a  child  of  God 
deliberately  requesting  his  Creator  to  give  him  what  was  use- 
less to  himself,  or  not  for  the  glory  of  God !  But  I  will  not 
shock  you  with  such  a  supposition.  The  thing  is  impossible. 
It  is  therefore  no  exception  to  say,  that  the  Christian  may  pray 
for  all  things,  except  what  is  not  for  his  own  good,  or  for  the  glory 
of  God.  There  is  no  exception,  when  Christ  says.  All  things  ivhat- 
soever  ye  shall  ash  in  prayer  believing,  ye  shall  receive,  for  the  Chris- 
tian will  not  knowingly  ask  for  things  which  he  ought  not  to  re- 
ceive ;  and  if  by  mistake  he  should  ask  for  such  things,  his  own 
heart  would  say,  as  soon  as  informed  of  his  mistake — ''  Oh  do  not 
grant  that  petition."  But  if  in  the  believing  spirit  already  described, 
you  pray  for  things  you  need,  and  which  it  shall  be  for  God's 
glory  to  grant,  you  shall  certainly  obtain  your  request.  You  shall 
have  all  things  you  need,  and  more  you  cannot  ask.  You  shall 
obtain  the  very  things  you  want,  or  else  shall  be  enriched  with 
gifts  which  you  yourself  would  prefer,  to  what  you  may  have 
asked  for.  The  question  then  will  readily  arise.  How  shall  we 
know  whether  what  we  pray  for,  is  for  God's  glory  and  our  own 
good  ?  Or  how  shall  our  prayer  be  acceptable,  if  through  igno- 
rance we  mistake,  and  ask  for  what  we  should  not  ?  The  question 
is  not  difficult  to  answer.     For, 

1.  There  are  many  things  which  we  are  certain  it  is  right  to 
ask  for.  We  are  commanded  to  pray  for  those  very  things,  and 
are  assured  that  prayer  for  them  shall  be  answered.  And  what 
are  those  things  ?  They  are  the  very  things  most  indispensable 
to  our  comfort  and  eternal  salvation.  The  chief  end  of  man  is  to 
glorify  God  and  enjoy  him  forever,  but  this  we  cannot  do  without 
help  from  on  high.  That  help  comes  to  us  from  the  Holy  Spirit, 
whose  influences  are  as  needful  for  our  spiritual  life,  as  the  at- 
mospheric air  is  for  that  of  the  body.  Now  in  all  the  Scriptures 
there  is  nothing  so  explicitly  promised  to  believers,  as  the  influ- 
ences of  the  Holy  Spirit.  It  is  but  to  ask,  and  receive — but  to 
open  the  mouth,  and  to  breathe.  "We  can  never  err  in  asking  for 
all  things  connected  with  our  salvation.  The  pardon  of  our  sins 
— the  sanctification  of  our  natures — deliverance  from  the  power 
of  Satan — increase  of  Christian  graces — extended  means  of  use- 
fulness— and  the  promotion  of  God's  kingdom,  and  glory  on  earth, 
are  legitimate  objects  of  prayer,  in  which  the  effectual  fervent  prayer 
of  the  righteous  availeth  rmtch,  James  v.  16. 


BELIEVING  PRAYER.  249 

2.  It  is  also  in  all  ordinary  cases,  right  and  proper,  to  pray  for 
such  temporal  mercies,  as  are  needful  for  our  health  and  comfort. 
It  might  be  dangerous  to  pray  for  riches,  we  are  not  required  to 
pray  for  poverty,  but  we  may  adopt  the  prayer  of  Agar,  Give  me 
neither  'poverty  nor  riches,  feed  me  with  food  convenient  for  me,  Pro  v. 
XXX.  8.  This  we  are  taught  by  our  blessed  Lord  himself,  when 
he  instructed  us  to  pray,  Qive  us  this  day  our  daily  bread. 

3.  A  diligent  examination  of  our  own  case  and  of  God's  prov- 
idential dealings  with  us,  and  a  careful  study  of  the  word  of  God, 
will  often  show  us  that  there  are  many  things  concerning  which 
we  may  pray,  with  almost  the  certainty  of  having  our  prayers 
heard.  But  there  are  many  subjects  where  we  do  not  seem  to 
have  such  clear  intimations  that  we  shall  receive  a  favorable  an- 
swer, and  3^et  they  press  upon  the  Christian's  mind,  and  he  feels 
that  it  would  be  a  relief  to  spread  them  before  God,  and  ask  his 
blessing  in  reference  to  them.  Is  it  right  to  do  so  ?  Can  he  of- 
fer the  prayer  of  faith  when  he  has  no  special  promise,  and  if  so, 
how  ?  I  answer,  most  undoubtedly  he  can,  and  it  would  be  wrong 
not  to  do  it,  and  this  class  includes  literally  everything  that  con- 
cerns us,  our  pursuits,  our  interests  or  our  friends.  It  matters 
not  how  unimportant  the  affair  may  seem,  if  it  presses  on  your 
mind,  it  is  your  privilege  and  duty  to  lay  it  before  your  God,  and 
ask  for  his  guidance  and  direction.  In  your  private  prayers  to 
him  you  cannot  be  too  particular.  You  cannot  tell  him  too  fa- 
miliarly all  you  suffer,  and  all  you  want.  Whether  the  subject 
of  interest  to  you  be  your  worldly  pursuits — ^your  health — your 
plans  for  the  future — your  present  difficulties  or  joys — your 
friends — your  children — your  country,  whatever  it  be,  it  is  a  le- 
gitimate subject  of  prayer  to  God.  For  says  the  apostle.  In  every- 
thing hy  prayer  and  supplication  with  thanksgiving  let  your  requests 
he  made  known  unto  God,  Phil.  iv.  6.  With  such  a  warrant,  how 
can  you  hesitate  to  go  to  him  with  qwgtj  want  ?  Do  not  fear  that 
3^ou  will  weary  him, — or  that  in  the  multiplicity  of  petitions  thus 
presented,  he  will  overlook  your  case.  His  ear  is  ever  open,  and 
he  will  more  delight  to  hear  all  your  requests,  than  the  fondest 
mother  to  listen  to  the  innocent  prattling  of  her  child.  Can  a 
looman  forget  her  sucking  child,  that  she  should  not  have  compassion 
on  the  son  of  her  womb?  Yea,  they  may  forget,  yet  will  I  not  forget 
thee  !  Is.  xlix.  15. 

But  observe,  that  all  this,  while  you  may  and  should  ask 
with  earnest  desires,  must  be  with  entire  submission  to  God's 


250  BELIEVING   PRAYER. 

will.  If  it  be  for  h.is  glory  to  grant  what  you  ask,  tlien  you  shall 
have  it ;  but  you  should  also  say,  "  If  not  for  thy  glory,  grant 
not  my  request."  Cast  your  eyes  back  to  the  silent  and  sorrow- 
ful garden  of  Gethsemane.  Behold  there  your  Saviour,  on  his 
face,  in  his  deadly  agony — listen  to  his  strong  crying,  and  mark 
his  tears,  while  he  prays  that,  if  possible,  the  bitter  cup  might  pass 
from  him — but  hear  also  those  words,  so  soft,  yet  so  distinct, 
Neverllieless,  not  my  will,  hut  thine  he  done — and  go  thou  and  do 
likewise.  Then  shall  your  prayer  be  heard  and  answered,  if  not 
in  the  way  you  desired,  yet  in  that  way  which  Infinite  Wisdom 
sees  best  for  you.  The  duty  of  prayer  is  one  generally  acknowl- 
edged, but  I  fear  sadly  neglected.  It  is  in  itself  so  proper  that 
dependent  creatures  should  thus  call  upon  their  Creator — it  is  so 
expressly  commanded  in  his  word — it  is  in  itself  so  useful,  and  so 
delightful  an  exercise — that  there  can  be  no  question  as  to  its 
duty  and  desirableness.  Yet,  alas !  how  many  there  are  that 
do  not  pray !  Crowds  flock  to  the  levees  of  kings,  but  few  to 
the  footstool  of  the  Almighty.  Men  count  it  an  honor  to  be  inti- 
mate with  their  fellow-worms,  who  happen  to  stand  a  little  higher 
than  others,  but  turn  away  in  undisguised  coldness  from  the 
opportunities  of  intimate  intercourse  with  the  King  of  kings. 
How  many  of  you,  my  hearers,  are  in  the  habit  of  daily  secret 
prayer  ?  How  often  do  you  shut  your  closet  door,  and  pray  to 
your  Father  which  seeth  in  secret  ?  And  of  those  among  you 
who  do  pray,  what  is  the  character  of  your  prayers  ?  Do  you 
come  with  reverence,  and  yet  with  affection — with  humble  confi- 
dence, as  to  a  gracious  Father — and  pour  into  his  bosom  the  full 
tide  of  pent-up  feelings,  and  gushing  emotions,  that  elsewhere 
find  no  rest  ?  Is  your  heart  filled  with  peace,  and  do  you  retire 
from  his  presence  more  humble,  more  watchful,  more  resolved  to 
be  entirely  his  ?  If  so,  it  is  well.  Believing  prayer  produces  such 
effects  as  these. 

But  if  you  come  into  his  presence  with  carelessness — if  you 
worship  him  without  seriousness  or  affection — if  you  find  wan- 
dering thoughts  habitually  eating  out  the  life  of  your  devotion — 
if  you  retire  from  your  knees,  unhumbled,  unfeeling,  and  mingle 
again  in  the  world,  as  though  you  had  not  been  conversing  with 
God — then  be  assured  it  is  not  well  with  you.  You  have  not 
prayed  aright,  and  shall  not  receive. 

Macao,  August  I'J,  1844. 


SEEMON    XXIX. 

SALVATION     BY    GRACE. 

By  grace  are  ye  saved  through  faith,  and  that  not  of  yourselves :  it  is  the  gift  of 
God.— Eph.  ii.  8. 

It  seemed  a  dark  dispensation  of  Providence  whicli  shut  the 
apostle  Paul  in  prison,  and  bound  him  with  a  chain  in  Eome. 
Such  an  event  had  been  greatly  feared  by  the  disciples,  in  the 
several  cities  through  which  he  passed,  on  his  last  journey  to 
Jerusalem ;  and  they  had  united  their  tears  and  entreaties  to  turn 
him  aside  from  his  purpose,  and  spare  a  little  longer  to  the 
churches  the  piety  and  the  eloquence  that  had  already  brought 
so  many  into  the  church.  But  the  apostle  was  inflexible.  He 
went  hound  in  the  Spirit  to  Jerusalem^  where  he  was  ready ^  not  to  he 
hound  only,  hut  also  to  die  for  the  Lord  Jesus,  Acts  xxi.  13.  You 
know  his  history.  He  was  seized  in  Jerusalem,  bound,  and 
beaten,  and  delivered  to  the  Roman  power,  and  to  escape  the 
malice  and  cunning  of  his  own  countrymen,  obliged  to  appeal 
unto  Cgesar.  After  long  imprisonment  and  delay,  he  left  the 
shores  of  Palestine  for  the  Imperial  City,  followed  by  the  prayers 
and  the  tears  of  the  sorrowing  disciples.  They  watched  his 
departure  with  sad  forebodings,  for  to  their  apprehensions  it  must 
have  seemed  certain  that  the  eloquent  voice  which  had  not  feared, 
even  before  Felix,  to  reason  of  righteousness,  temperance,  and  judgment 
to  come,  would  now  be  silenced,  and  the  energetic  hand  which  had 
been  stretched  out  before  Agrippa,  while  he  answered  for  himself, 
would  now  be  fettered  and  useless.  But  behold  how  rich  is  the 
goodness  and  the  wisdom  of  God.  His  voice  was  not  silenced, 
but  for  two  fall  years  he  preached  in  his  own  hired  house  in 
Rome,  to  all  who  came  unto  him,  no  man  forbidding  him,  Acts 
xxviii.  30,  31.  His  hand  was  not  fettered,  but  he  wrote  and  sent 
forth  his  Epistles,  to  warn,  and  comfort,  and  instruct  the  churches 


252  SALVATION   BY   GRACE. 

he  liad  left.  His  soul  was  not  bound,  but  lie  was  there  favored 
with  enlargement  of  spirit,  and  astonishing  revelations  of  the 
grace  of  God.  From  his  prison-house  have  gone  forth  some  of 
the  richest  treasures  of  the  church,  for  the  Epistles  written  during 
his  imprisonment,  breathe  the  aspirations  of  a  soul  almost  in 
heaven.  The  Epistle  to  the  Ephesians  is  especially  remarkable. 
None  of  all  his  writings  are  more  rich  in  gospel  truth  than  this. 
None  compress  so  much  thought  in  so  few  words.  None  speak 
in  more  glowing  terms  of  the  exceeding  grace  of  Christ.  He 
dwells  on  the  fulness  and  freeness  of  that  grace,  and  heaps 
expression  on  expression,  as  though  laboring  to  describe  its 
greatness. 

By  the  grace  of  God,  we  are  to  understand  that  gracious  feeling 
of  benignity,  or  love,  which  God  exercises  towards  any  of  our 
race  in  saving  them  from  their  sins.  Its  very  name  implies  that 
it  is  "free  on  God's  part,  being  exercised  to  those  utterly  unworthy 
of  it.  It  is  undeserved,  unbought  favor,  and  in  the  New  Testa- 
ment is  constantly  contrasted  with  works.  For,  says  the  apostle, 
If  hy  grace^  then  it  is  no  more  of  ivories :  otherwise  grace  is  no  more 
grace^  Rom.  xi.  6.  For^  to  him  that  ivorheth,  the  reward  is  not 
reckoned  of  grace,  hut  of  debt,  Rom.  iv.  4. 

The  most  cursory  examination  of  those  passages  of  Scripture, 
which  speak  of  the  grace  of  God  in  man's  salvation,  shows  that 
the  inspired  writers  deemed  its  greatness  unspeakable.  As  in 
describing  the  sufferings  of  our  Lord  in  the  garden  of  Gethsemane, 
the  evangelists  ransacked  all  the  copiousness  of  the  Greek  lan- 
guage for  terms  of  sorrow,  so  in  describing  the  greatness  of 
that  grace,  which  is  at  once  the  cause  and  the  effect  of  that  suffering, 
the  apostle  seems  equally  intent  to  use  the  most  forcible  expres- 
sions. Not  content  with  calling  upon  the  Ephesians  to  admire 
the  riches  of  the  grace  of  God,  Eph.  i.  7,  he  shows  them  also  the  ex- 
ceeding riches  of  his  grace,  ii.  7,  and  glories  in  his  apostleship,  which 
enabled  him  to  preach  among  the  Gentiles,  the  unsearchable  riches 
of  Christ,  iii.  8 ;  and  elsewhere  he  speaks  in  the  deepest  humility, 
of  the  grace  of  the  Lord  Jesus  which  was  exceeding  abundant 
toivards  himself  1  Tim.  i.  14.  Our  text,  which  speaks  of  this  grace 
of  God,  is  naturally  divided  into  three  propositions : — 

I.  Salvation  is  entirely  of  grace — By  grace  ye  are  saved. 

II.  The  instrument  by  which  we  obtain  salvation  is  faith — 
Through  faith. 


SALVATION  BY   GRACE.  253 

III.  Even  faith  is  a  gracious  gift  of  God — And  that  not  of  your- 
selves: it  is  the  gift  of  God. 

I.  That  our  salvation  is  entirely  of  grace  is  seen  in  several 
particulars : — 

1.  The  author  of  our  salvation  is  the  infinite  God.  Before 
any  of  his  creatui-es  were  made,  he  existed  alone,  perfectly  inde- 
pendent, perfectly  blessed,  and  needing  none  to  add  to  his  happi- 
ness. He  saw  fit  to  create  the  universe,  and  to  beautify  it  with 
innumerable  gifts.  His  works  partake  of  the  greatness  of  his 
own  character,  and  it  is  he  who  gives  us  Ufe^  and  breathy  and  all 
things,  Acts  xvii.  25.  But  can  it  be  deemed  possible  that  this 
great  and  glorious  Being  should  ever  be  under  obligations  to  any 
of  his  creatures  ?  Can  we  conceive  for  a  moment,  that  any  of 
those  who  owe  their  whole  existence  to  his  free  goodness,  can  by 
any  services  merit  his  favor,  and  of  right  demand  more  than  he 
chooses  to  give  ?  Let  no  such  idea  enter  any  man's  mind.  Let 
the  Hindoo  dream,  by  his  bodily  austerities,  and  self-imposed 
penances,  and  acts  of  merit,  to  make  Brahma  or  Siva  his  debtor, 
but  let  not  the  Christian  who  is  taught,  when  he  has  done  all,  to 
say,  we  are  unprofitahle  servants,  ive  have  done  only  what  it  was  our 
duty  to  do,  Luke  xvii.  10,  harbor  any  such  vain  fancy.  Hear  the 
words  of  Eliphaz  and  Elihu  to  Job,  Is  it  any  pleasure  to  the  Al- 
mighty that  thou  art  righteous  f  or  is  it  gain  to  him  thai  thou  makest 
thy  ivays  perfect  ?  Job  xxii.  3.  If  thou  he  righteous,  what  givest  thou 
him,  or  what  receiveth  he  of  thine  hand  ?  Thy  ioicked%iess  may  hurt 
a  man  as  thou  art,  and  thy  righteousness  may  iproft  the  son  of  man, 
Job  XXXV.  7,  8,  but  they  cannot  add  to,  or  take  from  the  wealth 
of  your  Creator. 

Even  were  our  race  all  sinless  beings,  they  could  have  no 
claim  upon  Jehovah.  All  things  come  of  him,  and  it  would  still 
be  of  his  own  that  they  served  him,  1  Chron.  xxix.  14.  The 
idea  that  any  of  his  creatures  can  make  the  eternal  and  su- 
preme Jehovah  a  debtor  to  himself,  is  preposterous.  The  sinless 
angels  who  stand  around  his  throne,  and  await  his  commands, 
ask  for  no  rewards  and  claim  no  merits.  His  service  is  their  life, 
and  though  he  bestows  upon  them  unnumbered  benefits,  this  is 
only  of  his  own  free  and  abounding  goodness.  The  salvation, 
therefore,  of  any  of  our  race,  must  of  necessity  be  a  free  gift  on 
the  part  of  God. 

And  this  is  still  more  evident,  when  you  consider  who  they 
are  who  receive  it,  for  it  is  not  to  sinless  beings  that  this  grace  is 


254  SALVATION  BY    GRACE. 

offered.  Although  even  a  sinless  person  cannot  demand  life  of 
God,  as  his  right,  yet  there  is  nothing  in  the  character  of  such  a 
person  to  prevent  God  from  bestowing  such  a  gift.  But  we  to 
whom  this  salvation  is  preached,  are  full  of  sin,  very  far  removed 
from  God  as  creatures,  our  distance  is  yet  infinitely  greater  as 
sinners ;  for  as  the  apostle  shows  in  the  chapter  from  which  our 
text  is  taken,  those  who  receive  salvation  are  dead  in  trespasses  and 
in  sins  ;  far  from  being  obedient  servants  of  God,  they  walk,  ac- 
cording to  the  course  of  this  world,  according  to  the  prince  of  the  power 
of  the  air,  the  Spirit  that  now  loorketh  in  the  children  of  disobedience. 
Far  from  being  holy,  and  pure  in  life,  they  have  their  conversation 
in  the  lusts  of  the  flesh,  fulfilling  the,  desires  of  the  flesh,  and  of  the 
mind,  and  to  sura  up  all  in  one  word,  are  hy  nature  the  children  of 
loraih  even  as  others,  Eph.  ii.  1-3.  Now  it  is  too  obvious  to  re- 
quire proof,  that  if  the  great  and  independent  God  who  cannot 
be  under  obligations  to  any  of  his  creatures,  is  pleased  to  take 
any  of  our  sinful  race,  and  make  them  heirs  of  salvation,  it  must 
be  by  grace  alone. 

2.  That  this  salvation  is  entirely  of  grace  appears  still  more 
clearly  in  the  choice  of  the  persons  who  receive  it.  For  it  is  not 
all  the  human  race,  who  are  made  partakers.  There  is  melancholy 
meaning  in  the  words  of  our  compassionate  Lord — Strait  is  the 
gate  and  narrow  is  the  way  that  leadeth  unto  life,  and  few  there  he  that 
find  it,  Matt.  vi.  14.  And  who  are  they  that  find  that  narrow 
gate?  Who  are  they  that  receive  that  word,  and  embrace  the 
proffered  salvation?  Are  they  the  rich,  or  the  wise,  or  the 
amiable,  or  the  distinguished  among  men  ?  Sometimes  they  are, 
but  often  they  are  not — Nay,  commonly  they  are  not,  for  to  the 
poor  the  gospel  is  preached,  and  not  many  wise,  not  many  mighty, 
not  many  nolle  are  called,  1  Cor.  i.  26.  God  does  not  choose  the 
heirs  of  his  inheritance  as  man  would  choose.  It  is  not  for  us  to 
ask  why  one  is  taken  rather  than  another,  but  we  know  that  while 
lie  who  trusts  to  his  own  goodness  is  left,  the  abandoned  sinner  is 
sometimes  taken.  Even  so  Father,  for  so  ii  seemed  good  in  thy  sight, 
is  all  that  Ave  can  say,  when  God  sees  fit  to  reveal  unto  babes, 
what  he  conceals  from  the  wise  and  prudent.  Matt.  xi.  26.  A 
choice  there  must  be,  if  all  do  not  receive  it ;  but  the  reasons  of 
that  choice  are  not  made  known  to  us.  The  'doctrine  of  God's 
eternal  election,  is  one  much  cavilled  at  among  men ;  but  it  is 
Avell  for  us  there  is  an  election,  for  otherwise,  none  would  or 
could  be  saved.     The  whole  race  would  go  down  to  destruction 


SALVATION  BY   GRACE.  255 

forever,  were  there  not  an  election  of  grace.  It  is  God  liimself 
who  saj's,  I  will  be  gracious  to  lohom  I  will  he  gracious^  and  will 
show  mercy  to  whom  I  will  show  mercy,  •  Exod.  xxxiii,  19.  The 
apostle  quotes  this  declaration,  and  then  draws  the  obvious  con- 
clusion— So  then  it  is  not  of  him  that  toilleth,  nor  of  him  that  run- 
neth^ but  of  God  that  showeth  mercy ^  Eom.  xi.  15,  16 ;  and  he  must 
be  bold  indeed,  who  dares  to  arraign  him  for  so  doing.  Shall 
not  the  Judge  of  all  the  earth  do  right  ?  and  shall  the  poor  blind 
creatures  of  a  day,  who  scarcely  know  their  own  minds,  censure 
Him  who  knows  all  things,  and  doeth  all  things  according  to  his 
own  pleasure?  If  there  be  anything  that  shows  the  purely 
gratuitous  nature  of  our  salvation,  it  is  the  doctrine  of  election ; 
for  the  very  idea  of  a  choice  to  eternal  life,  before  the  person 
chosen  has  done  either  good  or  evil,  makes  it  manifest,  that  it  is 
grace,  and  not  merit  which  secures  it.  Thus,  the  purpose  of  God 
according  to  election,  stands  not  of  worhs^  hut  of  him  that  calleth, 
Eom.  ix.  11.  "Those  of  mankind  that  are  predestinated  unto 
eternal  life,  God  before  the  foundation  of  the  world  was  laid,  aC' 
cording  to  his  eternal  and  immutable  purpose,  and  the  secret 
counsel  and  good  pleasure  of  his  will,  hath  chosen  in  Christ  to 
everlasting  glory,  out  of  his  mere  free  grace  and  love,  without 
any  foresight  of  faith  or  good  works,  or  perseverance  in  either  of 
them,  or  any  other  thing  in  the  creature,  as  conditions  or  causes 
moving  him  thereunto:  and  all  to  the  praise  of  his  glorious 
grace." — Con.  of  Faith,  iii.  The  heart  of  every  real  child  of  God 
acknowledges  this.  I  appeal  to  your  own  experience,  fellow- 
Christian,  and  follower  of  Christ.  What  was  there  in  you  to 
attach  the  love  of  God,  when  he  called  you  to  himself?  "What 
could  he  see  in  you,  to  make  him  choose  you  in  preference  to 
others  around,  not  so  distinguished  ?  You  were  not  seeking  him 
when  he  called  you — you  were  running  away  from  him — you 
were  forgetting  him — you  were  chasing  this  world's  pleasures  as 
a  child  chases  butterflies — you  were  saying  by  your  actions,  if 
not  by  your  words,  "  Depart  from  me,  I  desire  not  the  knowledge 
of  thy  ways."  As  Christ  said  to  the  apostles,  so  he  says  to  all 
his  disciples,  Ye  have  not  chosen  me  but  I  have  chosen  you^  John  xv. 
16.  And  ever  since  you  have  professed  to  be  his,  what  is  there 
in*3^ou  to  attract  his  love?  Why  doth  he  still  bear  with  your 
backslidings — your  lukewarmness — your  unkindness  ?  I  appeal 
to  the  honest  convictions  of  your  own  hearts,  and  to  the  repeated 
confessions  of  your  own  prayers,  that  all  this  is  not  because  you 


256  SALVATION   BY   GRACE. 

have  deserved  it,  but  because  of  bis  free  grace.  God  tolio  is  rich 
in  mercy,  for  his  great  love  wherewith  he  loved  us,  even  ivhen  we  were 
dead  in  sins,  hath  quickened  us  together  with  Christ.  By  grace  are  ye 
saved,  Eph.  ii.  4,  5. 

It  is  not  my  present  purpose  to  enter  on  a  full  discussion  of 
the  doctrine  of  election,  but  there  is  one  remark  that  should  not 
be  forgotten.  The  humble,  and  especially  the  desponding  believer 
is  oftentimes  troubled  for  want  of  clear  evidence  of  his  safety, 
and  is  distressed  because  he  cannot  believe  he  is  elected  to  life. 
That  you  are  one  of  God's  elect  (if  you  really  be  such),  is  a  truth 
that  you  are  not  required  to  believe  on  the  evidence  of  faith,  but 
on  that  of  experience.  You  are  not  required  to  believe  that  you  are 
elected.  You  are  not  required  to  believe  anything  that  is  not  re- 
vealed, and  you  have  no  revelation  of  God's  secret  purposes  to- 
wards you.  These  sacred  things  belong  only  unto  God ;  those 
that  are  revealed,  and  those  alone,  belong  to  us,  Deut.  xxix.  29. 
The  exhortation  of  the  apostle  is  not  to  believe  that  you  are 
elected,  but  it  is  rather,  Give  diligence  to  make  your  calling  and  elec- 
tion sure,  2  Pet.  i.  10.  That  is,  make  sure  your  interest  in  Christ 
— obey  his  revealed  will — keep  his  commandments — show  b}^ 
your  life,  that  you  are  his — and  when  thus  you  feel  his  love  glow- 
ing in  your  hearts,  then  shall  you  know  by  experience  your  elec- 
tion of  God.  Thus  only  can  you  know  it.  Many  might  thus 
learn  it,  but  their  own  negligence  prevents  them ;  and  there  are 
but  few  who  acquire  in  this  life  a  clear  conviction  of  it,  even  as 
there  are  but  few  that  obtain  full  assurance  of  their  salvation,  ere 
they  enter  heaven. 

3.  But  the  grace  of  God  is  chiefly  displayed  in  the  way  in 
which  salvation  was  purchased  for  us.  It  was  not  enough  that 
God  in  his  infinite  goodness  and  love  had  purposes  of  mercy  to 
any  of  our  race.  It  was  not  enough  that  in  his  sovereign  election 
he  had  chosen  some  to  be  the  recipients  of  his  grace  ;  those  whom 
he  had  chosen  were  like  all  others,  sinful,  guilty,  and  condemned. 
They  were  hy  nature  the  children  of  wrath,  even  as  others,  Eph.  ii.  3. 
They  ivere  sometimes  alienated,  and  enemies  in  mind  hy  wicked  worlcs. 
Col.  i.  23.  The  stains  of  sin  were  in  their  souls.  The  claims  of 
justice  were  still  unsatisfied,  and  the  wrath  of  God  was  still 
hanging  over  them.  God  had  indeed  his  purposes  of  mercy  and 
grace  toward  them,-  but  mercy  and  grace  cannot  be  exercised  at 
the  expense  of  justice,  and  therefore  the  mercy  that  chose  them 
to  be  heirs  of  salvation,  must  provide  also  a  way  to  satisfy  justice 


SALVATION  BY   GRACE.  257 

and  the  means  to  sanctify  their  souls.  Who  then  shall  pay  their 
mighty  debt  ?  Who  is  able  to  loose  the  band  that  binds  them, 
and  set  these  prisoners  free  ?  The  angels  who  stood  round  the 
throne  of  God  were  dumb,  when  this  question  was  proposed  to 
them ;  but  there  was  one  there,  greater  than  them  all,  who 
hastened  to  reply.  It  was  the  Lord  Jesus  Christ.  Then  said  i, 
Lo  I  come  !  in  the  volume  of  the  hook  it  is  ivritten  of  me,  Ps.  xl.  7. 
Here  is  the  exceeding  riches  of  the  grace  of  Christ.  He  who  is 
God's  fellow,  and  thinks  it  no  robbery  to  be  equal  with  God,  un- 
dertakes to  bear  the  penalty,  and  pay  the  dreadful  ransom.  It 
was  no  hasty  motion  that  prompted  this  proposal.  From  all  eter- 
nity he  foresaw  every  painful  step  he  must  take — ^the  humiliation 
of  his  life  on  earth — the  pain,  the  shame,  the  spitting,  and  the 
cross.  He  saw  them  all,  and  chose  them  all,  and  that  even  with 
delight  that  so  he  might  redeem  man,  Prov.  viii.  30.  Age  after 
age  rolled  away,  and  his  mighty  plan  was  gradually  unfolded,  that 
man  might  mark  its  every  line.  Prophets,  and  priests,  and  kings, 
sacrifices,  and  ceremonies,  and  types,  and  sacred  ordinances,  all 
united  and  pointed  onward  to  the  cross.  Still  age  after  age  rolled 
away,  and  at  last  in  the  fulness  of  time  he  was  born.  For  whom 
did  he  come  ?  Not  for  his  friends,  but  to  die  for  his  enemies. 
To  whom  did  he  come  ?  He  came  to  his  own,  and  his  own  re- 
ceived him  not.  He  took  up  his  cross  from  his  cradle,  and  he 
bore  it  with  vmfaltering  steps  to  his  tomb.  It  needs  not  to  go 
over  his  painful  history.  It  must  be  familiar  to  you  all,  and  you 
have  read  it  with  singularly  unreflecting  minds,  if  the  thought 
has  not  been  forced  upon  you.  How  great  is  the  grace  that  has 
done  all  this  !  Yerily  God  commendeth  his  love  towards  us,  in  that 
while  we  were  yet  sinnners,  Christ  died  for  us,  Eom.  v.  8.  He  hath 
done  all  that  was  needed.  He  bore  the  penalty  due  to  our  sins — 
he  paid  the  price  that  justice  demanded  for  our  redemption — he 
purchased  the  pardon  that  we  needed,  and  now  he  offers  the  grace 
by  which  we  must  be  saved. 

A  most  singular  objection  has  been  started  by  some  against 
the  doctrine  of  salvation  by  grace.  It  is  alleged  that  now  since 
Christ  has  fully  satisfied  the  justice  of  God,  and  bore  the  utmost 
penalty  of  the  law,  it  is  no  longer  grace,  but  simple  justice,  to  par- 
don our  sins,  and  receive  us  into  favor.  Strange  that  any  such 
idea  should  enter  any  human  breast !  Was  it  not  grace  that 
prompted  Christ  to  take  our  nature  and  die  for  us  ?  Did  justice 
require  this  sacrifice  at  his  hands  ?  Might  he  not  have  left  us  to 
17 


258  SALVATION   BY   GRACE. 

the  penalties  that  our  own  follies  had  entailed  upon  us  ?  And  was 
it  not  grace  in  God  the  Father  to  accept  the  offered  atonement  of 
Christ?  Had  he  listened  to  the  stern  demands  of  justice  alone, 
then  each  sinner  must  have  borne  for  himself  the  full  penalty  of 
his  transgressions.  No,  my  hearers.  It  is  but  justice  to  Christ 
that  all  those  should  be  redeemed  whom  he  has  chosen,  and  for 
whom  he  died ;  but  it  is  grace  to  those  for  whom  he  died.  We 
are  justified  freely  hy  his  grace  through  the  redemption  that  is  in 
Christ  Jesus^  Eom.  iii.  24.  Well  might  the  apostle  speak  of  the 
riches  of  that  grace^  and  describe  it  as  exceeding  ahimdant^  for  into 
these  things  the  angels  desire  to  look,  1  Pet.  i.  12. 

4.  Finally,  the  grace  of  God  in  our  salvation  is  seen  in  the 
way  in  which  it  is  made  known  and  applied  to  us.  Christ  was  not 
satisfied  with  simply  procuring  salvation  for  his  people,  though 
this  alone  required  the  sacrifice  of  his  life.  The  grace  that  had 
done  even  this,  was  not  yet  exhausted.  Of  what  avail  would  all 
his  sufferings,  and  his  most  painful  death  have  been,  if  not  made 
known,  and  applied  to  us  by  the  Almighty  power  of  God.  Our 
blinded  hearts  care  little  for  things  which  rouse  the  curiosity  of 
the  heavenly  hosts,  and  even  when  brought  to  our  knowledge,  so 
hardened  are  we  in  sin,  that  we  will  not  receive  salvation,  till  se- 
cretly forced  thereto  b}^  the  Holy  Spirit.  Behold  here  also  the 
love  of  God !  That  grace  which  began  the  work,  and  purchased 
pardon  also,  makes  it  known,  and  applies  it  to  our  hearts.  This 
salvation  began  to  he  sj^oken  at  the  first  hy  the  Lord  himself  Heb.  ii. 
3 ;  for  it  was  Jesus  Christ  who  came  and  preached  peace  to  you  luhich 
were  afar  off^  and  to  them  lohich  were  nigh,  Eph.  ii.  17.  He  sent 
forth  the  apostles  on  the  same  errand;  and  when  he  left  the 
world,  he  appointed  an  order  of  men,  to  continue  till  the  end  of 
time,  whose  sole  business  it  is  to  proclaim  this  salvation,  and  ad- 
minister its  ordinances.  Those  who  fill  this  most  responsible  of- 
fice, have  authority  from  himself,  to  offer  it  to  all  without  money^ 
and  without  price.  The  very  object  of  this  ministry  is  to  show  the 
grace  of  Christ.  Unto  me,  says  the  apostle  Paul,  who  am  less  than 
the  least  of  all  saints,  is  this  grace  given,  that  I  shoidd  preach  among 
the  Oentiles  the  unsearchable  riches  of  Christ,  and  to  make  all  men  see 
lohat  is  the  felloivship  of  the  mystery,  Eph.  iii.  8,  9.  In  his  name,  my 
hearers,  do  I  minister  unto  you.  In  virtue  of  his  authority,  do  I 
invite  you  also  to  partake  of  this  salvation.  "We  to  whom  this 
ministry  of  reconciliation  is  entrusted,  are  ambassadors  for  Christ, 


SALVATION   BY   GRACE.  259 

as  though  Ood  did  beseech  you  hy  us :  ive  pray  you  in  Christ's  steady 
he  ye  reconciled  to  God^  2  Cor.  v.  20. 

How  freely  is  the  word  of  God  dispensed  to  men.  Even  as 
the  rain  cometh  down  from  heaven.  So  copiously,  so  refresh- 
ingly is  it  given,  Is.  Iv.  10.  Surely  the  grace  of  God  is  seen  in 
the  institution  of  that  ministry  which  explains  and  proclaims  it. 
But  it  is  yet  more  evident.  The  mere  preaching  of  the  word, 
though  it  leaves  all  who  hear  it  utterly  without  excuse,  if  they  do 
not  believe,  is  not  alone  sufficient.  Mere  attendance  on  or- 
dinances does  not  save  the  soul.  Paul  may  plant,  and  Apollos 
ivater,  hut  God  gives  the  increase,  1  Cor.  iii.  6.  Without  his  bless- 
ing, no  mere  illumination  of  the  understanding  is  sufficient. 
Herein  also  is  his  grace  seen.  Every  other  gift  of  Christ  is  made 
available  to  us  by  that  last  and  exceeding  precious  gift  which, 
when  departing,  he  promised  to  his  disciples — the  gift  of  the  Holy 
Spirit.  It  is  impossible  to  form  too  high  a  conception  of  its  value. 
It  is  the  Spirit  who  takes  of  the  things  of  Christ,  and  shows  them 
unto  us.  It  is  the  Spirit  who  opens  our  hearts  to  receive  the 
truth.  It  is  the  "  Spirit  of  God  who  makes  the  reading,  and  espe- 
cially the  preaching  of  the  word,  an  effectual  means  of  convincing 
and  converting  sinners,  and  of  building  them  up  in  holiness  and 
comfort  through  faith,  unto  salvation."  And  how  readily  is  it 
given  !  You  know  how  to  give  good  gifts  to  your  children,  but 
how  much  more  shall  your  heavenly  Father  give  the  Holy  Spirit 
to  them  that  ask  him.  Think  not  that  this  gift  can  be  bought. 
Thy  money  j^erish  ivith  thee,  was  Peter's  indignant  rebuke  to  Simon, 
hecause  thou  hast  thought  that  the  gift  of  God  could  he  'purchased  with 
money,  Acts  viii.  20.  In  this,  as  in  every  other  particular,  the 
grace  of  God  lohicli  hringeth  salvation  hath  appeared  unto  men,  Tit. 
ii.  11. 

Suffer  me,  in  conclusion,  to  direct  your  minds  to  a  particular 
contemplation  of  this  subject.  You  have  seen  how  in  every  step, 
salvation  is  entirely  of  grace.  That  it  should  be  otherwise  is  seen 
to  be  impossible  in  the  very  nature  of  God,  who  cannot  be  laid 
under  obligations  to  any  of  his  creatures,  and  who  in  choosing  any 
of  our  race  to  be  partakers  of  his  glory,  is  influenced  by  his  own 
sovereign  love  alone.  You  have  seen  how  in  this  gift  of  his  Son 
to  die  for  us,  and  in  all  his  painful  history,  it  is  grace  that  shines 
pre-eminent.  You  have  seen  his  grace  in  the  appointment  of  the 
ministry  of  reconciliation,  and  more  conspicuous  in  the  free  gift 
of  his  Holy  Spirit  to  apply  salvation  to  us. 


260  SALVATION   BY   GRACE. 

"  Grace  first  contrived  the  way 
To  save  rebellious  man, 
And  all  the  steps  that  grace  display 
Which  drew  the  wondrous  plan. 
It  lays  in  heaven  the  topmost  stone, 
And  well  deserves  the  praise." 

As  it  has  been  beautifully  expressed,  "It  is  not  like  a  fringe  of 
gold  bordering  the  garment — not  like  an  embroidery  of  gold, 
decorating  the  robe — but  like  the  mercy -seat  of  the  ancient  taber- 
nacle, which  was  gold — pure  gold — all  gold  throughout. 

By  grace  ye  are  saved  !  In  the  compass  of  this  expression  is 
included  deliverance  from  all  that  is  evil,  and  the  bestowment  of 
all  that  is  good.  Saved  from  the  wrath  of  God — delivered  from 
the  power  of  Satan — freed  from  the  chains  of  sin — sanctified  in 
the  inner  man — called  into  the  fellowship  of  the  saints  in  light — 
and  made  partakers  of  eternal  glory  and  blessedness,  and  all  this 
by  grace  !  Rejoice  then  in  this  exceeding  grace  of  God.  Fill  your 
hearts  with  enlarged  conceptions  of  it,  till  like  the  apostle,  lan- 
guage shall  fail  ere  you  express  its  greatness.  Meditate  much  upon 
it,  and  let  your  thankfulness  for  it  find  utterance  in  daily  pray- 
ers and  praises.  Thus  shall  you  daily  find  abundant  cause  to  say 
with  Mary,  My  soul  doth  magnify  the  Lord,  and  my  spirit  hath  re- 
joiced in  God  my  Saviour,  Luke  i.  46. 

And  whilst  you  rejoice,  let  it  also  humble  you.  Salvation  by 
grace  exalts  God,  but  it  abases  man.  You  have  nothing  you  can  call 
your  own  but  sin.  You  have  not  purchased  nor  deserved  your 
salvation,  nor  can  you.     It  is  all  of  grace.      Where  is  boasting  then  ? 

But  this  consideration  is  one  full  of  all  consolation  to  the  be- 
liever. Is  it  all  of  grace  ?  Then  it  is  sure.  There  is  nothing  of 
human  merit,  or  human  goodness,  which  is  but  as  the  morning 
cloud  and  the  early  dew.  It  is  all  the  gift  of  the  perfect  and  un- 
changing Jehovah,  and  is  therefore,  like  himself,  perfect  and  un- 
changeable. Did  your  salvation  depend  on  yourselves,  you  might 
well  tremble  ;  but  it  is  the  gift  of  God ;  and  be  assured,  free  as 
his  gifts  are,  he  will  not  throw  them  away,  nor  leave  them  unfin- 
ished. If  he  has  begun  a  good  work  in  you,  his  grace  will  as- 
suredly carry  it  on  to  its  final  consummation.  And  in  the  mean- 
time, whatever  dangers  or  trials  may  attend  you,  or  however  dark 
your  way  may  seem,  put  your  trust  in  him,  and  fear  not.  He  saith 
to  the  believer.  My  grace  is  sufficient  for  thee,  and  he  hath  said,  / 
will  never  leave  thee,  nor  forsalce  thee. 

Macao,  Sept.  1,  1844. 


SERMON    XXX. 

SAVING   FAITH. 

By  grace  are  ye  saved,  through  faith :  and  that  not  of  yourselves :  it  is  the  gift  of 
God.— Eph.  ii.  8. 

In  the  previous  discourse  from  this  text,  an  attempt  was  made 
to  show  how  our  salvation  is  entirely  of  grace.  This  was  done  by 
showing,  that  the  character  of  God,  who  is  independent  of  all  his 
creatures ;  his  sovereign  election  of  some  to  everlasting  life ;  his 
giving  of  his  own  Son  to  die  for  us  all ;  the  appointment  of  the 
ministry ;  and  the  free  gift  of  the  Holy  Spirit — all  require  it  to  be 
of  grace,  and  not  of  works.  It  is  proposed  in  this  discourse  to 
show  how  we  acquire  an  interest  in  that  salvation,  thus  freely  of- 
fered to  our  acceptance. 

The  work  of  man's  salvation  is  a  very  great  work.  It  involved 
an  amount  of  preparation,  and  a  degree  of  labor,  and  even  of  suf 
faring,  such  as  were  never  before  seen  in  the  universe.  Heaven 
and  earth  were  moved  for  its  accomplishment,  and  the  inmost 
depths  of  hell  from  beneath  are  stirred  ere  it  is  completed.  The 
Triune  God,  the  Father,  the  Son,  and  the  Holy  Spirit,  all  combine 
to  effect  it.  Satan  and  his  legions  oppose  it.  Ages  and  ages  de- 
velop the  mighty  plan.  Multitudes  whom  no  man  can  number, 
are  the  objects  it  seeks  to  rescue.  Its  results  stretch  far  off  into 
the  endless  depths  of  eternity,  and  while  they  who  oppose  it  are 
reserved  to  shame  and  everlasting  contempt,  they  that  he  wise  and 
embrace  it  shall  shine  as  the  hrightness  of  the  firmament ;  and  they  that 
turn  many  to  righteousness^  as  the  stars  forever  and  ever  ^  Dan.  xii.  2,  3. 

The  first  emotions,  in  view  of  such  a  work,  are  almost  those 
of  discouragement.  "  Does  our  salvation  require  such  expenditures 
to  purchase  it  ?  such  preparations  to  procure  it  ?  Do  such  mo- 
mentous results  depend  upon  it  ?  Then  how  can  it  ever  be  se- 
cured ?  How  is  it  possible  for  weak  worms  like  ourselves  to  at- 
tain it  ?     Such  vast  preparations  on  the  part  of  God  must  require 


262  SAVING   FAITH. 

equal  exertions  on  our  part  to  meet  them,  and  if  so,  we  are  un- 
equal to  the  task,  and  must  lie  down  in  sorrow  !"  Such  thoughts 
often  occur.  The  idea  that  such  salvation  can  be  obtained  with- 
out being  merited  on  our  part,  is  foreign  to  our  minds.  Hence 
the  first  question  of  every  convinced  sinner  is.  What  must  I  do  to 
he  saved?  Hence  in  proportion  to  the  depth  of  his  views  of  his 
own  wickedness  and  danger,  and  of  the  greatness  of  this  salvation, 
do  his  anticipations  of  exertion  and  sacrifice  on  his  own  part  in- 
crease. Hence  the  anxious  inquiry,  Wherewith  shall  I  come  before 
the  Lord,  and  boiu  myself  before  the  high  God?  Shall  1  come  before  him 
ivith  burnt  offerings  and  calves  of  a  year  old  ?  Will  the  Lord  be  pleased 
with  thousands  of  rams,  or  with  ten  thousand  rivers  of  oil?  Shall  1 
give  my  first-born  for  my  transgressions,  the  fruit  of  my  body  for  the 
sin  of  my  soul  ? ,  Mich.  vi.  6,  7.  Hence  all  the  burdensome  and 
expensive  rites  of  all  heathen  actions,  and  the  multiplied  and 
painful  ceremonies  with  which  they  hope  to  purchase  a  title  to 
eternal  life. 

But  the  God  of  nature,  and  the  God  of  grace,  is  one.  In  the 
natural  world  he  accomplishes  the  mightiest  works  by  the  sim- 
plest means,  and  effects  the  most  complicated  motions  by  the  ap- 
plication of  a  single  force.  It  is  the  same  in  the  economy  of 
grace. 

Look  up  to  the  heavens  and  consider  the  number  of  the  stars. 
Extend  your  views  of  their  countless  hosts,  to  the  widest  limits 
of  modern  astronomy.  Each  one  of  those  stars  is  a  sun  like  our 
own,  and  the  centre  of  a  system  more  or  less  complicated  than 
ours.  Each  system  has  its  peculiar  place  and  motion,  and  as  far 
as  our  researches  have  extended,  no  two  are  alike.  These  all 
combine  to  form  one  constantly  changing,  moving,  yet  united 
whole.  Behold  how  all  these  mighty  worlds,  amidst  all  their 
revolutions,  are  held  together  !  By  what  means  is  this  effected  ? 
What  array  of  machinery  can  bind  together  systems  so  remote 
and  so  diverse  ?  How  is  it  possible  that  confusion  should  not 
enter  in,  and  mar  this  glorious  scene  ?  Yet  behold  here  the  wis- 
dom and  the  power  of  God,  The  extent  of  his  dominions,  and 
the  variety  of  his  creations  are  almost  infinite,  and  yet  one  law 
pervades  and  regulates  the  whole.  By  one  simple  principle,  he 
binds  together  the  remotest  star,  and  most  eccentric  comet,  and 
regulates  alike  the  falling  of  an  apple  or  a  feather  to  the  ground. 
The  mighty,  yet  simple  and  unseen  principle  of  gravitation,  is  the 
bond  that  holds  all  these  together. 


SAVING   FAITH.  263 

And  in  the  economy  of  our  redemption,  it  is  one  principle, 
equally  simple  and  yet  powerful,  that  binds  man  to  his  Creator, 
and  regulates  all  his  motions,  and  all  his  intercourse  with  him,  in 
whom  we  live,  and  move,  and  have  our  being,  and  that  principle  is 
faith.  It  is  unseen,  but  not  the  less  efficacious,  for  the  just  shall 
live  by  faith,  Eom.  i.  17.  Perplexed  and  anxious  sinner  !  Over- 
whelmed with  a  sense  of  sin,  and  fear  of  the  wrath  of  God- 
alarmed  at  the  power  of  Satan,  and  the  multitude  of  your  foes — 
astonished  at  the  greatness  of  the  work  of  your  salvation,  and 
anxiously  inquiring,  What  must  I  do  to  be  saved  f — What  shall 
bring  me  into  friendly  relations  with  God  ? — the  answer  is  as 
simple  as  that  which  the  Philosopher  gives,  when  he  is  asked 
what  binds  the  universe  together — Believe  on  the  Lord  Jesus  Christ, 
and  thou  shall  be  saved,  Acts  xvi.  31.  There  is  no  need  to  seek 
after  difficult  and  painful  methods  of  salvation.  There  is  no  re- 
quirement of  impossibilities.  The  righteousness  which  is  of  faith, 
speaketh  on  this  wise.  Say  not  in  thine  heart,  who  shall  ascend  into 
heaven  ?  {that  is,  to  bring  Christ  down  fi-om  above  ;)  or,  ivho  shall  de- 
scend into  the  deep  ?  {that  is,  to  bring  up  Christ  again  from  the  dead.) 
But  what  saith  it  ?  The  luord  is  nigh  thee,  even  in  thy  mouth,  and  in 
thine  heart:  that  is,  the  word  of  faith  which  we  preach:  that  if  thou 
shall  confess  with  thy  mouth  the  Lord  Jesus,  and  shalt  believe  in  thine 
heart  that  God  hath  raised  him  from  the  dead,  thou  shalt  be  saved, 
Rom.  x.  6-9. 

Such  is  the  importance  of  faith  in  the  plan  of  our  salvation. 
By  grace  are  ye  saved  through  faith.  It  is  the  means,  it  is  the  in- 
strument by  which  we  lay  hold  of,  and  appropriate  to  ourselves, 
the  grace  of  God,  which  bringeth  salvation.  Give  me  your  atten- 
tion then,  whilst  I  endeavor  to  set  before  you  its  nature,  and  an- 
swer the  question,  What  is  saving  faith? 

It  is  important  to  remark,  in  the  first  place,  that  there  are 
several  kinds  of  faith  mentioned  in  the  New  Testament,  but  that 
they  do  not  all  possess  the  efficacy  to  save  the  soul. 

1.  There  is  a  simple  historical  belief  of  the  truth  of  the  Scrip- 
tures, which  is  possessed  by  the  great  majority  of  men  in  Chris- 
tian lands.  Those  who  possess  this  faith,  believe  the  truth  of 
what  is  in  the  Scriptures,  just  as  they  do  the  history  of  Livy,  or 
the  annals  of  Tacitus.  They  are  perfectly  sure  that  Jesus  Christ 
lived  and  died,  and  performed  many  miracles,  just  as  they  are 
that  Napoleon  lived,  and  was  a  great  general.  This  kind  of  faith 
is  good  as  far  as  it  goes,  but  it  does  not  go  far  enough.     It  has  no 


26-i  SAVING   FAITH. 

particular  regard  or  affection  for  the  truths  it  believes,  and  they 
have  no  practical  effect  upon  the  life.  It  is  a  faith  that  can  be 
possessed  by  the  bitterest  enemies  of  God.  Simon  Magus  saw  the 
miracles  of  Philip,  and  believed,  and  wondered,  and  was  even 
baptized.  Yet  this  faith  had  no  saving  or  sanctifying  effect  on 
his  heart.  He  still  abode  in  the  gall  of  bitteriiess,  and  in  the  bonds 
of  iniquity,  Acts  viii.  23.  There  is  no  difference  between  this 
faith,  and  that  possessed  by  the  spirits  of  the  lost,  Thou  helievest 
there  is  one  God:  thou  doest  well  (but  the  devils  do  more  than  this) ; 
the  devils  also  believe  and  tremble,  James  ii.  19.  Mere  speculative 
knowledge  and  belief  like  this  can  never  save  us.  No  created  be- 
ing in  the  universe  is  better  acquainted  with  theology,  or  has  a 
firmer  conviction  of  the  truth  and  importance  of  religion  than 
Satan  has.     But  something  more  than  this  is  wanted. 

2.  There  is  also  a  special  kind  of  faith,  commonly  called  the 
faith  of  miracles,  by  which  those  who  possessed  it  were  enabled  to 
work  miracles.  This  too  was  not  necessarily  accompanied  with 
saving  faith.  Balaam  possessed  it,  and  uttered  true  prophecies, 
but  died  among  the  wicked.  Judas  Iscariot  possessed  it, — but 
died  in  his  sin.  Many  in  the  Corinthian  Church  possessed  this 
kind  of  faith,  and  abused  it  to  the  gratification  of  their  own  am- 
bition and  vanity  ;  making  a  show  of  their  miraculous  gifts,  and 
seeking  applause  and  power  by  them.  This  led  the  apostle  to 
say.  Though  I  have  the  gift  of  pro2:)hecy,  and  understand  all  mysteries, 
and  all  knoioledge :  and  though  I  have  all  faith :  so  that  I  could  re- 
move mountains,  and  have  not  charity,  I  am  nothing,  1  Cor.  xiii.  2, 
— and  Christ  sa3''s.  Many  will  say  imto  me  in  that  day,  Lord,  Lord, 
have  ive  not proj)hesied  in  thy  name  ?  and  in  thy  name  cast  out  devils^ 
and  in  thy  name  done  many  ivonderful  works  ?  And  then  will  L pro- 
fess unto  them,  I  never  knew  you.  Depart  from  me,  ye  that  work  in- 
iquity, Matt.  vii.  22,  23. 

3.  There  is  yet  another  description  of  faith,  which  is  not  sav- 
ing. It  is  commonly  called  temporary  faith,  from  the  character  of 
those  who  possess  it.  They  are  such  as  our  Saviour  compares  to 
the  stony  ground,  where  the  seed  falls,  and  immediately  springs 
up,  because  it  has  no  deepness  of  earth,  but  when  the  sun  is  up, 
it  is  scorched  and  withered  away.  Even  so,  they  in  whose  heart 
this  temporary  faith  is  found,  endure  but  for  a  season,  for  when 
trilndation  or  persecution  ariseth  because  of  the  word,  by  and  by  they 
are  offended.  Matt.  xiii.  5,  20.  This  faith  therefore  is  easily  known. 
It  may  seem  very  warm  and  vigorous,  when  all  is  pleasant ;  but 


S-VVIXG    FAITH.  i56& 

as  soon  as  difficulties  or  temptations  arise,  it  is  gone.  It  is  not 
saving  faith.  The  just  shall  live  by  faith,  but  if  any  man  draw  back 
my  soul  shall  have  no  pleasure  in  him,  Heb.  x.  38. 

4.  The  kind  of  faith  which  alone  saves  the  soul,  is  that  which 
has  the  Lord  Jesus  Christ  for  its  special  object ;  hence  it  is  often 
called  the  faith  of  Christ,  Phil.  iii.  9.  "  It  is  a  saving  grace  where- 
by we  receive  and  rest  upon  Jesus  Christ  alone  for  salvation,  as  he 
is  offered  to  us  in  the  gospel." 

This  faith  has  several  characteristics  which  deserve  attention. 

1.  It  is  wrought  in  our  hearts  by  the  Holy  Spirit.  Every- 
thing connected  with  our  salvation  comes  to  us  through  the 
agency  of  the  Holy  Ghost.  Naturally  we  are  averse  to  believe  in 
Christ,  but  the  Spirit  of  God  opens  our  hearts  to  receive  the  truth, 
and  sets  the  character  of  Christ  before  us  in  its  perfection,  so  that 
we  are  constrained  to  submit  our  souls  to  him.  Hence,  among 
the  various  titles  given  to  the  Holy  Spirit,  is  also  this,  that  he  is 
the  /Spirit  of  faith,  2  Cor.  iv.  13.  And  as  this  faith  is  wrought  in 
our  hearts  by  him,  so  it  is  built  on  a  solid  foundation.  It  does 
not  rest  on  any  mere  fancies  of  our  own,  but  on  the  word  of  the 
everlasting  God.  Faith  cometh  by  hearing,  and  hearing  by  the  word 
of  Ood,  Eom.  X.  17.  We  are  to  receive  Christ,  only  as  he  is  of- 
fered to  us  in  the  gospel.  If  therefore  your  faith  is  founded  on 
anything  not  there  contained,  it  is  unsound.  Let  this  point  be 
well  attended  to,  for  the  opinion  so  often  expressed,  "  It  matters 
not  what  a  man  believes,  provided  he  be  sincere,"  is  a  great  error. 
It  does  matter  very  much  what  you  believe  ;  for  if  you  believe 
anything  but  what  the  word  of  God  contains,  then  are  you  in 
danger  of  going  down  to  death  with  a  lie  in  your  right  hand. 
It  is  the  word  of  God  alone  ivhich  effectually  icorketh  in  you  that  be- 
lieve, 1  Thess.  ii.  13.  The  people  of  God  are  chosen  to  salvation 
through  sanctification  of  the  Spirit  and  belief  of  the  truth,  2  Thess.  ii. 
13,  and  are  born  again,  not  of  corruptible  seed,  but  of  incorruptible, 
even  by  the  loordof  God,  tvhich  liveth  and  abideth  forever,  1  Pet.  i.  23. 

2.  This  faith,  wherever  it  exists,  is  always  accompanied  with 
repentance  for  sin,  and  a  deep  sense  of  one's  own  utter  unworthi- 
ness  and  helplessness.  Hence,  when  the  apostle  preached,  it  was 
of  repentance  toward  God,  and  faith  toward  our  Lord  Jesus  {Christ, 
Acts  XX.  21.  When  the  Holy  Spirit  comes  to  convince  men  of 
sin,  it  is  because  they  believe  not  in  Christ,  John  xvi.  8,  9.  It  is 
not  possible  to  believe  on  Christ  heartily,  and  trust  to  him  alone 
for  salvation,  as  long  as  we  have  any  confidence  in  ourselves,  or 


266  SAVING  FAITH. 

any  expectation  of  securing  God's  favor  by  our  own  good  works. 
Hence,  if  we  would  believe  on  Christ,  we  must  repent  of  our  sins, 
and  loathe  ourselves  on  account  of  them.  The  question  whether 
faith  preceeds,  or  follows  repentance,  is  one  of  little  practical  con- 
sequence, and  should  not  be  started.  Both  go  together,  and 
faith  without  repentance,  or  repentance  without  faith,  are  alike 
foolish  and  useless.  If  true  repentance  exist,  it  leads  to  an  utter 
renunciation  of  self,  and  of  all  self-dependence.  This  cannot  be 
illustrated  more  clearly,  than  in  the  experience  of  the  apostle 
Paul,  who  said  that  icltai  tidngs  were  gain  to  Jtim,  he  counted  lossfor 
Christ,  Phil.  iii.  7. 

This  renouncing  of  self,  and  all  self-dependence,  leads  to  the 
main  thing  in  saving  faith,  and  that  is,  a  full  conviction  of  the 
merits  of  Jesus  Christ,  and  a  full  reliance  upon  them,  and  upon 
them  alone,  for  the  pardon  of  sins,  for  acceptance  with  God,  and 
for  complete  salvation.  The  sinner,  cut  off  from  all  confidence 
in  himself,  fully  satisfied  that  he  cannot  by  his  own  good  deeds 
merit  God's  favor,  and  equally  well  satisfied  that  the  grace  of 
Christ  is  abundantly  sufficient  for  him,  throws  himself  upon  his 
grace,  and  trusts  to  him  alone.  He  makes  no  terms  with  Christ, 
but  an  unconditional  surrender.  He  takes  his  soul,  all  guilty  and 
polluted  as  it  is,  and  lays  it  at  the  foot  of  the  cross.  He  says  to 
the  Saviour,  "  Behold,  oh  Lord,  one  of  thine  unworthy  creatures. 
I  am  full  of  sin,  and  deserve  thine  everlasting  anger.  If  thou 
wilt,  thou  canst  save  me,  but  if  thou  wilt  not,  I  perish  forever, 
and  perish  justly.  God  be  merciful  to  me  a  sinner. ^^  This  is  the 
last,  and  highest,  and  hardest  act  the  convinced  sinner  is  called 
to  perform.  It  is  the  hardest,  because  it  implies  so  complete  an 
abandonment  of  all  merit,  so  perfect  an  abasement  before  God. 
It  is  the  last,  and  the  highest,  because,  when  it  is  performed,  then 
the  sinner  is  no  more  a  child  of  wrath,  but  a  child  of  grace. 
Christ  accepts  the  unconditional  offer  he  makes, — clothes  in  his 
own  righteousness,  and  he  is  saved.  None  ever  came  to  him  in 
this  way,  and  were  cast  out.  Heaven  and  earth  shall  pass  away, 
before  one  sinner  shall  thus  cast  himself  upon  the  mercy  of  God 
in  Christ,  and  be  rejected;  and  heaven,  and  earth,  and  time  shall 
be  no  jJLore,  before  one  sinner  shall  ever  be  saved  in  any  other 
way.  This  is  the  strait  gate  which  leadeth  unto  life.  If  you 
clothe  yourselves  in  your  own  righteousness,  and  burden  your- 
selves with  your  own  good  deeds,  you  cannot  enter — the  door  is 
too  narrow.    It  was  thus  that  Paul  came,  /  count  all  things  but 


SAVING   FAITH.  267 

hss,  for  the  excellency  of  the  hnoivledge  of  Christ  Jesus  my  Lord:  for 
lohoiii  I  have  suffered  the  loss  of  all  things,  and  do  count  them  hut 
dung,  that  I  may  win  Christ,  and  he  found  in  him,  not  having  m.y 
own  righteousness,  which  is  of  the  law,  hut  that  ivhich  is  through  the 
faith  of  Christ,  the  righteousness  ivhich  is  of  God  hy  faith,  Phil, 
iii.  8,  9. 

As  already  intimated,  this  unconditional  surrender  of  the  soul 
to  the  mere  mercy  of  Grod,  is  the  last  act  of  the  convinced  sinner. 
Beyond  this  point,  he  'feels  that  he  can  advance  no  farther.  He 
has  tried  every  resource  within  his  reach  ;  if  this  fails,  he  is  with- 
out hope.  Blessed  be  God,  it  never  fails ;  and  oh,  how  wonder- 
ful is  the  grace  which  accepts  of  him  at  this  point!  He  has 
sought  every  possible  means  of  saving  himself,  without  having 
recourse  to  the  grace  of  Christ ;  and  it  is  only  when  he  finds  that 
there  is  absolutely  no  other  means  but  that  grace,  that  he  sub- 
mits to  it.  Why  does  not  God  refuse  him  then  ?  Why  does  he 
not  say,  "You  would  not  come  to  me,  as  long  as  you  had  any 
hope  of  saving  yourself.  After  trying  every  other  means,  you 
seek  this,  not  willingly,  but  as  it  were  by  constraint.  Of  what 
value  is  such  a  submission  ?  Walk  in  the  light  of  your  own  fire, 
and  in  the  sparks  you  have  kindled.  This  shall  ye  have  at  my  hand; 
ye  shall  lie  down  in  sorrow,^''  Is.  1.  11.  I  say,  why  does  not  God 
thus  reprove  and  reject  the  half-despairing  sinner  ?  Sometimes 
it  almost  seems  as  though  he  were  thus  acting.  The  convinced 
soul  lies  before  him  long,  and  seems  to  experience  no  tokens  of 
his  favor.  Fears  distract  his  heart.  Anxious  questions  arise 
and  perplex  him.  Will  the  Lord  cast  off  forever,  and  will  he  he 
favorable  no  more  f  Is  his  mercy  clean  gone  forever,  and  doth  his 
j)romise  fail  for  evermore  ?  Hath  God  forgotten  to  be  gracious  ? 
Hath  he,  in  anger,  shut  up  his  tender  mercies?  Ps,  Ixxvii.  7-8. 
But  though  such  fears  arise,  he  has  no  other  hope.  To  whom 
else  can  he  go? — for  here  alone  are  the  words  of  eternal  life. 
Therefore,  he  renewedly  determines  to  seek  salvation  only  in  the 
cross  of  Christ.     In  the  words  of  the  hymn,  his  heart  says : — 

"  If  I  perish,  I  will  pray, 
And  perish  only  there. 
I  can  but  perish  if  I  go, 
I  am  resolved  to  try. 
For  if  I  stay  away,  I  know 
I  must  forever  die." 


268  SAVING   FAITH. 

In  tlie  words  of  the  patriarch  of  old,  he  says  of  God,  Though 
he  slay  me,  I  ivill  trust  in  him^  Job  xiii.  15.  And  in  all  ordinary 
cases  he  is  not  left  long  in  suspense.  In  all  such  cases  he  is 
accepted,  and  sooner  or  later  his  faith  is  rewarded  by  sensible 
communications  of  the  favor  of  God.  Oftentimes  his  heart  is 
overwhelmed  with  a  sudden  revelation  of  the  love  of  Christ,  and 
the  penitential  confession  of  sin,  and  supplication  for  mercy,  is 
interrupted  by  the  thanksgiving  that  bursts  forth  from  a  heart 
full  of  the  grace  and  love  of  God.  Yerify  Christ  is  able  to  save 
unto  the  uttermost,  and  none  of  those,  no  not  one  of  those  who 
come  unto  the  Father  by  him,  shall  be  cast  out. 

I  have  dwelt  the  more  minutely  on  this  point  because  it  seems 
to  be  the  turning  point  in  Christian  faith  and  experience.  The 
other  characteristics  of  saving  faith  require  less  detail. 

4.  Saving  faith  takes  the  word  of  God  as  its  standard  and  rule 
in  all  cases.  It  believes  all  that  he  says,  and  simply  because  he 
says  it.  It  does  not  ask,  How  can  these  things  be  ?  but  is  satis- 
lied  with  Thus  saith  the  Lord.  It  is  differently  affected  according 
as  different  passages  of  the  word  of  God  are  presented  to  it.  Does 
it  read  his  commands  ?  then  it  seeks  to  obey,  and  perform  all  his 
commandments.  Are  his  threatenings  held  up  ?  It  trembles  and 
flees  for  shelter  to  the  cross.  Are  the  promises  presented  ?  It 
embraces  them  with  joy.  So  too  in  all  his  providential  dealings. 
Does  he  make  the  path  of  duty  clear,  then  it  goes  forward  with 
unfaltering  step,  though  the  pillar  of  cloud,  and  the  guiding  fire, 
lead  it  through  the  sea,  or  into  the  pathless  wilderness.  If  no 
clear  direction  is  given,  it  either  seeks  to  know  his  will,  or  it 
quietly  waits  till  his  will  be  made  known,  as  the  Israelites  in  the 
wilderness,  who  journeyed  not  unless  the  cloud  were  taken  up  from 
the  tabernacle.  Is  his  way  in  the  clouds  and  darkness,  or  in  the 
deep  waters?  Faith  submits  to  him.  Does  he  send  sore  afilic- 
tions?  It  says.  Behold  the  hand  of  the  Lord!  He  giveth  and  he 
taketh  aioay^  blessed  he  his  holy  name.  Is  he  harassed  by  doubts, 
and  fears,  and  temptations?  Still  he  waits  upon  the  Lord,  and 
seeks  no  unlawful  means  of  deliverance.  "  This  faith  is  different 
in  degrees,  weak  and  strong:  it  is  often  and  many  ways  assailed 
and  weakened,  but  it  gets  the  victory:  growing  up  in  many 
(though  not  in  all)  to  the  attainment  of  a  full  assurance  through 
Christ,  who  is  both  the  author,  and  the  finisher  of  our  faith," 
Confession  of  Faith,  xiv. 

Such  is  the  faith  by  which  we  are  saved.     It  is  of  chief  neces- 


SAVING  FAITH.  269 

sity,  for  it  is  the  hand  that  lays  hold  of,  and  applies  the  merits  of 
Christ,  and  without  it,  Christ  is  dead  in  vain. 

Now  in  all  this  there  is  nothing  for  us  to  boast  of.  You  have 
already  seen  the  grace  of  God  in  providing  salvation  and  offering 
it  to  us.  The  only  thing  we  have  to  do  in  all  this  matter  is  to 
accept  of  the  free  gift  that  is  held  out  to  us.  Is  this  a  meritorious 
act  ?  When  you  offer  a  beggar  a  piece  of  money,  do  you  praise 
him  because  he  puts  out  his  hand  and  takes  it?  "When  you 
throw  out  a  plank  for  a  drowning  man,  do  you  think  he  performs 
a  meritorious  act  by  laying  hold,  and  resting  on  it?  No  more 
then  are  we  entitled  to  praise,  or  worthy  of  reward,  by  believing 
on  Christ.  Nay,  more,  the  very  faith  by  which  we  believe  is  not 
our  own.  By  grace  are  ye  saved  through  faith,  and  that  not  of  your- 
selves, it  is  the  gift  of  God. 

Thus  is  our  whole  salvation  entirely  of  grace.  From  its  first 
beginning  in  the  secret  counsels  of  God,  through  all  the  wonder- 
ful displays  of  wisdom  and  love  by  which  it  was  acquired ;  in  all 
the  places  whereby  it  is  made  known  and  applied  to  us ;  and  in 
the  Mth  by  which  we  receive  it,  and  by  which  we  are  led  along  to 
the  inheritance  of  glory  reserved  for  the  saints — it  is  all  of  grace. 

There  are  two  practical  questions  of  the  greatest  moment,  with 
the  answers  to  which  this  subject  will  be  closed. 

1.  Since  faith  is  the  gift  of  God,  how  are  we  to  obtain  it? 
The  question  is  simple,  and  the  answer  is  equally  so.  Faith 
Cometh  hy  hearing,  and  hearing  hy  the  word  of  God,  Rom.  x.  17. 
You  have  the  word  of  God,  it  is  your  duty  to  read  it.  You  can 
attend  on  the  ordinances  of  God's  house,  it  is  your  duty  to  do  so, 
and  the  truths  you  thus  learn  are  those  which  it  is  necessary  to 
believe.  If  you  find  yourselves  unable  to  believe,  the  remedy  is 
plain.  The  disciples  in  old  times  found  the  same  difliculty,  and 
they  came  to  Christ  and  prayed,  Lord  increase  our  faith,  Luke 
xvii.  5.  That  prayer  you  too  can  offer,  and  if  offered  in  sincerity 
it  will  be  heard  and  answered,  for  it  is  one  of  those  things  which 
are  included  in  the  unconditional  promise  of  the  Holy  Spirit.  It 
is  his  work,  to  implant  this  faith  in  the  heart,  and  you  have  but 
to  ask,  and  it  shall  be  implanted  there.  Say  not,  therefore,  Faith 
is  God's  gift,  and  as  he  has  not  given  it  to  me,  I  am  not  required 
to  believe.  Faith  is  God's  gift,  and  if  he  has  not  given  it  to  you 
it  is  because  you  would  not  have  it.  That  you  do  not  believe  is 
your  own  fault,  and  not  that  of  your  Creator,  for  he  is  ready  to 
bestow  this  gift  upon  you  the  moment  you  desire  it.     He  knows 


270  SAVING    FAITH. 

what  you  have  need  of  hefore  you  ash,  Matt.  vi.  8,  a7id  it  shall  come 
to  pass  thai  lohile  you  call  he  tuill  answer:  and  ivhile  you  are  yet 
speaking,  he  will  hear.  Is.  Ixv.  24.  You  are  therefore  utterly 
without  excuse  if  you  do  not  believe. 

2.  The  second  question  is,  What  is  the  connection  between 
faith  and  good  works  ?  Men  are  ever  prone  to  ask,  What  is  the 
need  of  good  works  if  we  are  justified  by  grace  alone?  Should 
we  not  rather  continue  in  sin  that  grace  may  abound?  Good 
works  cannot  save  us,  therefore  they  are  useless  and  needless.  It 
is  difficult  to  answer  such  objections;  their  absurdity,  and  the 
ignorance  they  display,  are  so  preposterous,  and  yet  so  pitiable. 
Those  who  make  them  are  totally  ignorant  of  the  nature  of  faith. 
The  connection  between  faith  and  good  works  is  as  intimate  and 
indissoluble  as  between  life  and  breathing.  Did  you  ever  see  a 
living  man  without  breath  ?  Neither  have  you  ever  seen  faith  with- 
out good  works.  It  is  the  very  nature  of  faith  that  it  produces  good 
works,  and  if  it  does  not  produce  good  works,  then  it  is  not  faith. 
Faith  works  hy  love  and  purifies  the  heart,  Acts  xv.  9.  Shoio  me 
thy  faith  vnthout  thy  works.  This  you  cannot  do,  for  there  is  no 
such  faith,  or  rather  that  is  the  mere  historical  faith  already 
described  and  shown  to  be  useless.  But  says  the  apostle,  /  toill 
shoiu  thee  my  faith  hy  my  works.  As  the  body  loithout  the  spirit  is 
dead,  so  faith  without  works  is  dead  also,  James  ii.  18,  26. 

This  then  is  the  connection  between  faith  and  works— faith 
p)roduces  works.  This  is  a  complete  refutation  of  the  objection 
just  referred  to,  that  if  we  are  justified  by  faith  alone  works  are 
needless.  It  cannot  be  too  often  repeated,  that  we  are  justified  by 
faith  vnthout  the  deeds  of  the  laio ;  but  neither  can  it  be  too  care- 
fully borne  in  mind  that  this  justifying  faith  is  such  that  its  very 
nature  is  to  produce  good  works,  and  if  it  does  not  produce  them 
then  it  is  not  true  faith,  and  you  are  not  justified  at  all. 

By  this  plan,  therefore,  of  freely  justifying  man,  the  grace  of 
God  is  most  highly  exalted,  and  yet  the  sanctification  of  the  sin- 
ner, and  the  performance  of  every  good  work  by  him,  are  most 
effectually  secured.  By  grace  are  ye  saved  through  faith  ;  and  that 
not  of  yourselves:  it  is  the  gift  of  God:  not  of  loorks  lest  any  man 
should  boast,  for  we  are  his  tvorkmanship,  created  in  Christ  Jesus 
unto  good  ivories,  which  God  hath  before  ordained,  that  we  should  ivalk 
in  them,  Eph.  ii.  8-10. 

Maoao.  Sept.  8,  1844. 


SEEMON    XXXI. 

THE    GRACE    OF     GOD    SUFFICIENT. 
My  grace  is  sufficient  for  thee. — 2  Cor.  xii.  9. 

After  our  Lord  Jesus  Christ,  there  is  no  one  person  who  is 
so  prominently  held  up  in  the  Scriptures  as  the  example  for 
Christians  to  imitate,  as  the  apostle  Paul.  "We  are  to  he  followers 
of  him,  as  he  ivas  of  Christ,  1  Cor.  xi.  1.  His  experience  is  in 
many  places  recorded  as  that  which  all  Christians  have,  Eom. 
vii.,  and  the  promises  made  to  him  are  left  for  our  consolation. 

At  one  period  in  his  life,  he  was  favored  with  astonishing 
revelations  of  the  grace  of  God  ;  but  they  were  intended  only  for 
himself  It  was  neither  lawful  nor  possible  for  him  to  declare 
them ;  and  such  was  his  modesty,  that  fourteen  years  seem  to 
have  passed  away,  before  he  spake  of  them  to  any  human  being. 
Yet  withal,  these  revelations  were  followed  by  peculiar  tempta- 
tions. Satan  made  use  of  them  to  pufF  him  up  with  pride ;  and 
the  Lord  saw  it  necessary  to  send  some  sore  affliction,  lest  he 
should  he  exalted  ahove  measure,  2  Cor.  xii.  7.  What  this  affliction 
was,  does  not  appear.  Evidently  enough,  it  was  some  bodily  dis- 
tress or  blemish,  joined,  most  probably,  to  mental  suffering,  and 
altogether  so  severe,  that  the  apostle  earnestly  desired  to  be  freed 
from  it.  In  imitation,  perhaps,  of  our  Lord's  thrice  offered 
prayer  in  the  garden  of  Gethsemane,  he  hesought  the  Lord  thrice, 
that  it  might  dejiart  from  him.  His  prayer  was  heard,  but  his 
request  was  not  granted.  He  had  asked  for  a  thing  which  his 
compassionate  Master  saw  was  not  for  his  own  good,  and  the  very 
favor  he  bore  toward  his  servant,  required  him  to  continue  the 
stroke  at  which  he  grieved.  This  should  not  be  called  a  strange 
way  of  showing  kindness ;  for  it  is  precisely  the  course  a  judicious 
and  affectionate  earthly  parent  pursues  towards  a  wandering 
child.     One  reason  the  apostle  seems  to  have  had,  why  he  wished 


272  THE  GRACE  OF  GOD  SUFFICIENT. 

the  thorn  in  the  flesh  to  be  removed,  was  liis  fear  lest  it  should 
unfit  him  for  labor,  or  injure  his  usefulness  in  the  ministry.  But 
though  his  request  was  refused,  his  fears  on  this  point  were 
quieted.  He  said  unto  me,  My  grace  is  sufficient  for  tJtee,  for  my 
strength  is  made  perfect  in  iveakness  ;  and  the  effect  of  this  promise 
on  the  apostle's  mind,  was  instantaneous.  It  removed  every 
fear ;  his  heart  bowed  in  sweet  submission  to  the  will  of  his 
Lord ;  and  he  ceased  to  regret  that  which  caused  him  so  much 
pain.  Most  gladly  loill  I  rather  glory  in  my  infirmities^  that  the 
poiver  of  Christ  may  rest  upon  me ;  therefore^  I  take  pleasure  in 
infirmities^  in  reproaches,  in  necessities,  in  persecutions,  in  distresses, 
foi'  Chris  fs  sake  ;  for  when  I  am  weak,  then  am  I  strong.  It  may 
be  remarked  here,  incidentally,  that  we  have,  in  this  part  of  the 
apostle's  history,  a  good  example  of  the  nature  and  benefits  of 
believing  prayer  ;  and  of  the  nature  of  the  answer  we  may  expect, 
even  when  we  do  not  pray  for  things  that  are  strictly  according 
to  God's  will.  That  the  apostle  prayed  in  faith,  can  scarcely  be 
doubted  ;  that  he  prayed  earnestly,  is  evident ;  yet  he  did  not 
receive  what  he  requested,  for  it  was  neither  for  God's  glory,  nor 
his  own  good  to  grant  it.  But  he  obtained  other  blessings,  more 
valuable  than  what  he  asked,  even  the  grace  of  Christ,  which 
not  only  sustained  him  under  his  trial,  but  turned  it  into  a  posi- 
tive blessing  to  him.  His  own  heart,  while  he  prayed,  was  sub- 
missive to  God  ;  and  when  he  found  that  his  petition  was  not 
acceptable,  he  not  only  yielded  to  the  will  of  God,  but  rejoiced 
in  it,  though  contrary  to  what  he  had  himself  desired.  Such  a 
spirit  in  prayer  will,  in  all  cases,  draw  down  blessings  on  the 
head  of  him  who  prays. 

But  our  chief  concern  now  is  with  the  answer  of  our  Lord  to 
the  petition  of  his  servant.  My  grace  is  sufficient  for  thee.  This 
was  a  special  promise  to  the  apostle ;  but  there  seems  to  be  no 
good  reason  why  it  may  not  be  lawfully  applied  to  all  those  who 
are  followers  of  him,  as  he  was  of  Christ.  He  had  great  trials 
and  temptations  to  bear,  and  arduous  duties  to  perform,  and  the 
grace  which  was  sufficient  for  him,  must  be  equally  efficacious  for 
all  who  tread  in  his  footsteps. 

By  the  grace  of  Ood,  in  this  promise,  we  are  to  understand, 
not  so  much  the  free  favor  of  God,  which  is  commonly  signified 
by  it,  as  one  of  the  effects  which  flow  to  us  from  that  f;i,vor.  The 
grace  of  God,,  is  here  put  for  the  assistance  and  supporting  influences 
of  the  Holy  /Spirit,  which  are  given  to  all  God's  people  in  conse- 


THE  GRACE  OF  GOD  SUFFICIENT.  273 

quence  of  his  free  grace,  and  form  the  firm  and  unfailing  founda- 
tion on  which  they  rest.  Now  of  this  grace  it  is  emphatically 
said,  It  is  sufficient.  It  matters  not  what  the  occasion  be,  for 
which  it  is  needed,  it  is  sufficient.  Though  the  wise  virgins  had 
oil  enough  for  themselves,  what  they  had  was  not  sufficient  to 
supply  their  foolish  neighbors,  Matt.  xxv.  9 ;  but  the  grace  of 
Christ  is  sufficient  for  all.  The  disciples,  when  asked  in  the  wil- 
derness to  feed  five  thousand  men,  said  that  two  hundred  penny- 
worth of  bread  was  not  sufficient  for  them,  that  every  one  might 
take  even  a  little  ;  but  the  grace  and  power  of  Christ,  made  five 
barley-loaves  and  two  small  fishes  more  than  sufficient  for  the 
whole  multitude,  John  vi.  7-13.  When  God  told  Moses  in  the 
desert  that  he  would  feed  the  whole  company  of  Israel  with  flesh, 
and  that  not  for  one  or  two  days  merely,  but  for  a  whole  month, 
the  faith  of  even  that  eminent  man  of  God  was  staggered,  and  he 
asked,  Shall  theflochs  cmd  the  herds  be  slain  for  them  to  suffice  them? 
or  shall  the  fish  of  the  sea  he  gathered  together  for  them  to  suffice  them? 
Numb.  xi.  22.  But  the  hand  of  the  Lord  had  not  waxed  short, 
and  his  word  was  sufficient  to  accomplish  what  even  Moses 
deemed  well  nigh  impossible.  So  it  is  with  the  grace  of  Christ. 
It  is  sufficient  for  us,  no  matter  what  the  circumstances  are  in 
which  we  may  be  placed  ;  and  a  consideration  of  some  of  those 
circumstances,  and  the  grace  of  Christ  as  sufficient  for  them,  may 
be  of  service  to  us  in  our  heavenward  course. 

I.  In  the  first  place,  then,  the  grace  of  Christ  is  sufficient  for 
^is  in  the  j)erformance  of  every  duty.  The  present  state  of  existence 
is  one  in  which  we  have  many  duties  to  perform.  This  world  is 
not  our  rest,  it  is  our  place  of  labor.  The  duties  to  which  we  are 
called  ought  to  be  a  delight,  a  source  of  constant  pleasure  to  the 
soul,  but  it  is  often  far  otherwise.  Owing  to  our  own  native  cor- 
ruption and  weakness,  our  duties  are  hard  to  perform.  They 
oftentimes  require  labor,  self-denial,  patient  watching,  painful 
sacrifices.  They  run  counter  to  the  natural  tendencies  of  our 
souls ;  we  climb  the  Hill  of  Difficulty  with  laborious  efibrts  ;  we 
descend  into  the  Valley  of  Humiliation  with  reluctance.  To  pro- 
fess to  be  on  the  Lord's  side,  and  in  so  doing  to  meet  with  the 
opposition,  and  with  the  secret,  or,  it  may  be,  the  open  contempt 
of  men  for  so  doing — to  give  up  all  we  hold  dear  for  Christ — to 
go  for  his  sake  to  foreign  lands— to  lay  down  Hfe  itself,  if  need 
be,  rather  than  deny  his  name — are  duties  to  the  performance  of 
which  every  Christian  is  solemnly  pledged.  But  I  am  far  from 
18 


274  THE  GRACE  OF  GOD  SUFFICIENT. 

thinking  these  to  be  the  most  difficult  and  painful  duties  he  is 
called  to  perform.  There  is  a  spirit  in  man  which  will  nerve 
him  for  the  performance  of  extraordinary  efforts  occasionally, 
but  will  prove  quite  insufficient  when  tasked  with  the  constant 
recurrence  of  ordinary  exertion  ;  and  many  who  could  brave  the 
martyr's  death,  would  fail  in  the  humbler  walks  of  Christian  life. 
To  persevere  in  the  service  of  God  for  years  ;  to  maintain  a  con- 
sistent course  of  conduct ;  to  continue  instant  in  prayer  ;  to  resist 
the  daily  temptations  of  a  Christian  life ;  to  mortify  every  sin ; 
to  cultivate  every  grace ;  and  to  honor  God  by  a  holy  life  ; — these 
are  far  more  important  and  far  more  difficult  parts  of  our  duty, 
than  to  cross  oceans,  perform  splendid  acts  of  self-denial,  and  to 
lay  down  life  itself  as  a  public  sacrifice  on  the  altar  of  religion. 
It  is  a  comparatively  easy  thing  to  exercise  those  splendid  virtues 
which  are  seen  of  men,  and  admired  even  by  those  who  cannot 
appreciate  the  motives  which  induce  them,  but  there  is  a  more 
excellent,  and  a  more  difficult  way  than  this.  The  charity  that 
suffereth  long,  and  is  kind ;  the  charity  that  envieth  not ;  the 
charity  that  vaunteth  not  itself,  and  is  not  puflPed  up,  is  of  far 
more  worth  in  the  sight  of  God,  than  gifts  of  prophecy,  and  pro- 
foundness of  knowledge,  than  faith  that  removes  mountains,  and 
ostentatious  benevolence  to  the  poor,  or  even  giving  the  body  to 
be  burned,  1  Cor.  xiii. 

Now  all  these  duties,  both  those  that  are  public,  and  those 
performed  in  God's  presence  alone,  are  for  us  hard  to  be  done. 
To  the  angels,  to  the  glorified  spirits  in  heaven,  they  are  easy ; 
but  we  are  compassed  about  with  infirmities ;  we  are  held  back 
by  a  nature  averse  to  all  such  exercises ;  and  we  are  opposed  both 
by  an  unfriendly  world,  and  a  host  of  evil  spirits.  These  are  the 
things  which  render  it  difficult  for  us  to  perform  our  duties.  How 
shall  creatures  so  weak  as  we  perform  so  many  ?  How  shall  we 
persevere,  day  after  day  and  year  after  year,  in  the  flice  of  so 
many  obstacles  ?  Were  it  not  better  that  we  should  die  as  soon 
as  we  become  united  to  Christ,  that  so  our  salvation  may  be  se- 
cured without  this  long  and  painful  course  of  training,  in  which 
there  is  so  much  danger  of  our  failure  ?  No,  Christian  friends  I 
The  promise  of  our  Lord  comes  to  our  relief.  My  grace  is  siiffi- 
cient  for  thee :  for  my  strength  is  made  iperfect  in  loeakness.  Nor  is 
this  a  solitar}^  promise.  It  is  one  that  runs  like  a  line  of  light 
throughout  the  Scriptures.  It  matters  not  how  weak  we  are  in 
ourselves;    strength  for  the  performance  of  duty  comes  from 


THE   GRACE   OF   GOD  SUFFICIENT.  275 

above.  The  Lord  God  helps  the  worm  Jacob,  For  I  the  Lord  thy 
Godwin  hold  thy  rigid  hand,  saying  unto  thee,  Fear  not,  I  will  keep 
thee.  Fear  not,  thou  worm  Jacob,  and  ye  men  of  Israel ;  I  will  help 
thee,  saith  the  Lord  and  thy  Redeemer,  the  Holy  One  of  Israel,  Is.  xli. 
13,  14.  It  is  he  that  gives  us  strength,  and  that  strength  shall  be 
more  than  suflEicient,  even  where  the  most  vigorous  natural  powers 
would  fail.  He  giveth  power  to  the  faint,  and  to  them  that  have  no 
might  he  increaseth  strength.  Even  the  youths  shall  faint  and  he 
weary,  and  the  young  men  shall  utterly  fall.  But  they  that  wo.it  upon 
the  Lord  shall  renew  their  strength :  they  shall  mount  up  with  wings 
as  eagles:  they  shall  run,  and  not  he  weary,  and  they  shall  walk  and 
not  faint.  Is.  xl.  29-31 ;  xxv.  8,  4.  Thus  through  his  grace,  we 
not  only  persevere,  but  are  assured  of  a  glorious  termination  to 
all  our  course  of  duty. 

This  strength  is  given  us  through  the  influences  of  the  Holy 
Spirit,  Hence  it  was  the  apostle's  prayer  for  the  Ephesians — as 
it  should  be  the  prayer  of  each  of  us  for  ourselves — that  God 
ivould  grant  us,  according  to  the  riches  of  his  glory,  to  he  strengthened 
with  might  hy  his  Spirit  in  the  inner  man,  Eph.  iii.  16. 

For  our  encouragement  in  duty,  numerous  instances  are  re- 
corded in  the  Holy  Scriptures,  where  through  the  grace  of  God, 
even  those  who  were  weak  were  enabled  to  perform  duty  aright. 
Out  of  the  mouths  of  babes  and  sucklings,  God  has  often  perfected 
praise,  Ps.  viii.  2.  Even  children  in  him  are  strong,  for  he  called 
Jeremiah,  when  but  a  child,  and  made  him  a  defenced  city,  an 
iron  pillar,  and  hrazen  walls  against  a  whole  land,  with  its  kings  and 
princes,  its  priests  and  people,  ivho  in  their  loickedness  fought  against 
Mm,  Jer.  i.  5,  6, 18, 19.  It  enabled  Moses,  though  slow  of  speech, 
and  of  a  slow  tongue,  to  stand  before  Pharaoh  and  his  counsel- 
lors, and  plead  the  cause  of  God's  oppressed  people,  God  never 
calls  any  man  to  perform  duty  for  him,  without  also  offering  him 
the  grace  needful  for  the  performance  of  that  duty.  Behold  what 
grace  did  for  those  who  had  faith  in  God !  They  subdued  king- 
doms,  wrought  righteousness,  obtained  promises,  stopped  the  mouths 
of  lions,  quenched  the  violence  of  fire,  out  of  iveakness  were  made 
strong,  and  ivaxed  valiant  in  fight,  Heb.  xi,  33,  But  why  multiply 
examples,  when  the  apostle  Paul  stands  before  us  as  a  living 
witness  of  the  sufficiency  of  God's  grace.  None  felt  his  own 
weakness  more  deeply  than  he,  None  had  duties  more  arduous 
to  perform  than  he.  Hear  then  his  triumphant  declaration,  lean 
do  all  things  through  Christ  which  strengtheneth  me,  Phil,  iv,  18 ; 


276  THE   GRACE   OF  GOD  SUFFICIENT. 

and  let  none  be  discouraged,  when  so  bright  an  example  as  his  is 
held  up  for  our  imitation.  He  was  a  man  like  ourselves.  It  was 
not  his  own  strength  that  made  him  so  eminent  as  a  Christian, 
for  he  delighted  to  say,  By  the  grace  of  Ood^  I  am  what  I  avi, 
1  Cor.  XV.  10 ;  and  that  grace  does  not  grow  old,  or  become  weak 
through  the  lapse  of  ages ;  the  grace  that  made  him  what  he  was, 
can  make  us  the  same. 

Here  then  is  our  encouragement.  Fear  not,  my  Christian 
friends,  when  called  upon  to  perform  any  duty.  He  who  calls 
you  to  its  performance  will  give  you  the  strength  you  need.  Our 
suiiiciency  is  of  God,  2  Cor.  iii.  5,  6,  and  therefore  we  have  hope. 
Look  not  at  your  own  wickedness.  Do  not  excuse  yourselves 
v/hen  God  calls  you,  for  want  of  strength.  Nay,  the  very  sense 
of  weakness  will  increase  your  strength,  for  while  it  will  lead 
you  to  rely  less  on  yourselves,  where  there  is  no  strength,  it  will 
teach  you  to  place  jonv  dependence  on  God  who  has  all  strength. 
This  is  the  meaning  of  that  apparent  paradox  of  Paul's,  When  1 
am  iveak,  then  am  I  strong,  2  Cor.  xii.  10.  With  this  strength  for 
your  support  you  shall  perform  every  duty.  The  reproaches  of 
the  world,  the  opposition  of  friends,  the  weakness  of  your  own 
heart,  and  the  strength  of  sin,  and  of  Satan's  temptations,  shall 
not  prevent  you  from  performing  the  duties  that  belong  to  your 
Christian  course.  Greater  is  he  that  is  for  us,  than  all  they  that 
be  against  us,  therefore  be  strong  and  hope  unto  the  end. 

II.  The  grace  of  Christ  is  also  sufficient  for  us  in  all  times  of 
temptation.  That  fevery  Christian  is  tempted  by  Satan  to  sin 
against  God  requires  no  proof.  There  are  those  who  deny  that 
evil  angels  have  any  such  influence  over  us,  but  they  are  not  found 
among  those  who  believe  the  Bible  to  be  the  word  of  God.  That 
Satan  can  force  us  to  sin  I  do  not  believe.  It  is  even  our  own 
fault  if  we  yield  to  his  temptations ;  but  all  Christians  have  their 
weak  points,  and  unguarded  hours,  and  he  whose  malice  and 
boldness  induced  him  to  tempt  even  the  Lord  Jesus,  is  not  averse 
to  tempt  every  one  of  his  followers.  He  knows  little  of  his  own 
heart  and  little  of  the  depths  of  Satan,  who  does  not  know  what 
temptations  are;  and  he  who  has  known  them,  will  often  and 
earnestly  pray,  Lead  me  not  into  temptation. 

All  the  wiles  of  our  great  enemy,  the  wicked  one,  would  have 
little  power  if  they  were  not  seconded  by  the  evil  that  dwells  in  us 
— but  joined  with  that  they  ofttimes  make  fearful  havoc  in  the 
Christian's  soul.     Even  the  confirmed  believer  may  be  led  into 


THE  GRACE  OF  GOD  SUFFICIENT.  277 

sin.  The  exhortation  is,  Be  sober ^  he  vigilant^  for  your  adversary  the 
devil  goeth  about  as  a  roaring  lion  seeking  whom  he  may  devour, 
1  Pet.  V.  8.  Your  own  experience  must  have  already  assured 
you  that  there  is  no  place  and  no  time  when  you  are  secured 
from  his  assaults.  Have  you  not  found  evil  suggestions  thrown 
into  your  mind,  when  you  bowed  the  knee  in  private  prayer  to 
God  ?  Have  you  not  found  your  hearts  led  out  after  vanities 
unto  the  ends  of  the  earth,  even  when  you  came  to  the  sanctuary 
to  worship  your  Creator  ?  Have  you  not  foand  that  even  when 
most  bent  to  do  good,  evil  was  present  with  you,  and  an  evil, 
too,  urged  on,  and  fixed  in  your  mind  almost  as  by  an  influence 
from  without  ?  These  temptations  are  as  diversified  as  the  vary- 
ing dispositions  of  every  man.  Satan  is  well  acquainted  with 
the  human  heart,  its  affections,  passions,  and  infirmities,  and  has 
an  allurement,  a  charm,  a  threatening,  for  each.  Some  he  tempts 
to  despair,  even  of  the  free  and  boundless  grace  of  God,  and 
would  have  them  to  think  their  sins  unpardonable.  Some  he 
tempts  to  presume,  as  though  the  Spirit  of  God  could  never  be 
grieved,  and  thus  while  he  leads  one  to  vain  confidence  and  false 
securit}^,  he  plunges  another  in  the  depths  of  despair.  He  takes 
the  dearest  objects  of  our  affections,  and  causes  our  hearts  to  rest 
upon  them  with  an  idolatrous  love,  thus  setting  up  household 
gods,  where  the  heart's  best  affection  should  be  given  to  our  Cre- 
ator. Some  he  tempts  to  seek  for  pleasure  and  ease,  avoiding 
the  dangers,  discomforts,  and  self-denials  of  a  conscientious  per- 
formance of  duty.  Some  he  tempts  to  sell  their  Lord,  for  the 
delights  of  this  world.  Where  he  cannot  by  his  devices  draw 
away  the  Christian  from  the  path  of  duty,  he  endeavors  to  harass 
his  mind  with  doubts  and  fears.  If  he  cannot  induce  him  to  lie 
down  and  fold  his  hands  in  idleness,  he  tempts  him  to  labor  be- 
yond his  strength,  and  goads  him  with  reproaches  for  inaction  and 
uselessness.  But  it  would  be  an  endless  task  to  enumerate  all  his 
devices,  whereby  he  gains  advantage  of  us.  (2  Cor.  ii.  11.)  Be  not 
ignorant  of  them,  and  in  the  time  of  temptation,  remember  where 
your  strength  lies.  It  is  our  joy,  that  we  have  an  high  priest,  who 
can  be  touched  ivith  the  feeling  of  our  infirmities.  Even  he  was 
tempted  in  all  points,  like  as  ive  are,  Heb.  iv.  15.  In  that  he  him- 
self hath  suffered  being  tempted,  he  is  able  to  succor  them  that  are 
tempted,  Heb.  ii.  18.  He  says  to  every  tempted  and  perplexed  be- 
liever. My  grace  is  sufficient  for  thee.  It  often  seems  to  the  Christian, 
as  though  none  had  ever  experienced  the  same  temptations,  and  he 


278  THE  GRACE  OF  GOD  SUFFICIENT. 

feels  as  tliougb  he  could  not  escape  from  tliem ,  but  in  both  these 
points,  you  are  probably  mistaken,  God  watches  all  your  danger, 
There  hath  no  temj-itation  taken  you,  but  such  as  is  common  to  man  ; 
and  God  is  faithfid,  ivho  ivill  not  suffer  you  to  he  tempted  above  that 
ye  are  able,  but  ivill  loith  the  temptation  make  a  way  to  escape,  that 
ye  may  be  able  to  bear  it,  1  Cor.  x.  13.  The  Christian  ofttimes 
hardly  knows  how  his  spiritual  life  is  to  be  sustained,  amidst  so 
many  assaults  from  his  great  foe,  but  God  in  his  wisdom  and  grace 
can  easily  do  it.  He  secretly  casts  in  the  oil  of  his  grace,  so  that 
the  flame  burns  hotter,  notwithstanding  the  water  that  is  cast 
upon  it.  Therefore  in  all  times  of  temptation,  look  up  to  God 
for  strength,  and  in  dependence  on  that  strength,  resist  the  devil, 
and  he  will  fiee  from  you,  James  iv.  7.  Take  above  all  things 
else,  the  shield  of  faith,  whereby  ijou  ivill  be  able  to  quench  all  the  fiery 
darts  of  the  loiched  one,  Eph.  vi.  16.  If  you  feel  your  strength 
give  way  beneath  the  power  of  the  tempter,  cry  mightily  unto 
God,  and  soon  you  shall  say  to  your  confident  and  exulting  ad- 
versary. Rejoice  not  against  me,  oh  mine  enemy.  When  I  fall,  I  shall 
arise  again,  Mic.  vii.  8. 

III.  Finally,  the  grace  of  Christ  is  sufficient  for  the  support  of 
every  believer  in  all  times  of  sorrow  and  distress,  whether  bodily 
or  mental.  Sorrows  are  the  portion  of  our  race.  I  am  not  one 
of  those  who  look  on  this  \frorld  as  a  vale  of  tears  alone,  for  it  has 
abundant  stores  of  joy ;  and  there  are  few  whose  happiness  would 
not  be  much  greater  than  it  is,  were  they  to  seek  it  in  the  proper 
course.  Yet  still  it  is  true,  3fan  that  is  horn  of  a  woman  is  of  few 
days,  and  full  of  trouble.  Job  xiv.  1.  To  enter  into  particulars 
in  proof  of  this  is  needless.  You  have  but  to  recall  the  histories 
of  your  own  acquaintances,  and  the  scenes  of  your  own  past  lives, 
and  very  few  of  you  will  deny  that 

A  sad  inheritance  is  ours. 

The  Christian  whose  heart  is  rightly  exercised,  will  acknowledge 
that  all  his  sorrows  come  from  a  Father's  hand,  and  are  sent  for 
his  good ;  and  yet  even  he  will  find  them  hard  to  bear,  for  in  the 
truthful  language  of  the  apostle,  No  chastening  for  the  present  seem- 
eth  to  be  joyous,  hut  grievous,  Heb.  xii.  11.  Oftentimes  too,  God 
is  pleased  to  visit  his  children  with  repeated  afiliction.  Sorrow 
after  sorrow  comes  upon  them.  Deep  calleth  unto  deep  at  the  noise 
of  his  waterspouts,  all  his  leaves  and  billows  go  over  them,  Ps.  xlii.  7 ; 
and  their  soul  is  melted  in  them  for  heaviness.     If  the  Christian 


THE  GRACE   OF  GOD  SUFFICIENT.  279 

were  left  to  himself,  to  bear  by  the  unaided  fortitude  of  his  own 
spirit  the  distresses  that  ofttimes  come  upon  him,  he  would  soon 
sink  beneath  the  load.  But  he  is  not  left  to  himself  A  voice 
comes  to  him  in  the  depths  of  his  sorrow,  saying.  My  grace  is  suf- 
ficient/or thee.  When  distresses  are  most  numerous,  it  says  to  him, 
When  thou  passest  through  the  ivaters  I -will  be  ivith  thee,  and  tlirough 
the  rivers,  they  shall  not  overflow  thee :  lohen  thou  loalhest  through  the 
fire  thou  shalt  not  he  burned,  neither  shall  the  flame  kindle  upon  thee, 
Is.  xliii.  2  ;  and  his  own  experience  furnishes  the  most  eloquent 
commentary  to  the  promise.  Have  you  not  often  found  his 
grace  supporting  you  in  affliction  ?  A  dark  cloud  arose  in  your 
horizon,  and  you  gazed  upon  its  gloomy  outline  with  anxious 
forebodings.  It  drew  nearer,  and  filled  your  heart  with  dread. 
You  feared  as  you  entered  the  cloud,  and  yet  when  it  passed 
away,  you  were  refreshed  with  its  gentle  rain,  and  gazed  even 
with  delight  upon  the  rainbow  which  remained.  Has  it  not  been 
so  ?  You  have  shrunk  from  the  trial  that  has  hung  over  you. 
You  have  thought  yoa  could  not  endure  it — you  have  prayed 
that  if  possible  it  might  pass  from  you,  and  yet  when  it  came, 
though  you  felt  it  deeply,  you  have  been  sustained  and  upheld  in 
a  manner  that  you  could  not  have  thought  possible  ;  and  though 
for  the  time  it  was  grievous,  yet  you  have  found  it  followed  by 
the  peaceable  fruits  of  righteousness.  And  is  not  the  grace  that 
was  sufficient  for  you  in  times  past  equally  powerful  for  the  time 
to  come  ?  Do  not  dishonor  God  by  your  fears,  but  come  boldly  to 
the  throne  of  gra.ce,  that  you  may  obtain  mercy,  and  find  grace  to  help 
in  time  of  need,  Heb.  iv.  16. 

It  may  be  that  you  fear  death ;  that  though  you  can  look  on 
other  trials  with  composure,  yet  you  apprehend  that  when  your 
last  hour  shall  come,  you  shall  not  be  able  to  endure.  But  why 
should  you  fear?  Hath  he  not  said,  I  will  never  leave  thee  nor  for- 
sake thee,  Heb.  xiii.  5.  Hath  not  your  compassionate  Saviour 
himself  passed  through  the  gates  of  death,  and  slept  in  the  grave, 
and  will  he  not  be  with  you  there  ?  Then  fear  not.  His  grace 
has  caused  others  to  go  through  the  dark  valley  of  the  shadow 
of  death  with  peace  and  with  joy  ;  and  putting  your  trust  in  him, 
his  grace  shall  be  sufficient  for  you,  even  in  that  trying  hour. 
Though  flesh  and  heart  fail,  yet  God  shall  be  the  strength  of  your  heart 
a7id  your  portion  forever,  Ps.  Ixxii.  26. 

How  glorious  are  the  promises  of  God  to  those  who  put  their 
trust  in  him  !     Some  are  minute  and  particular,  as  when  he  is 


280  THE  GRACE  OF  GOD  SUFFICIENT. 

told  that  tlie  very  hairs  of  his  head  are  all  numbered ;  but  others 
are  wide  and  comprehensive,  even  as  the  grace  of  God  itself. 
Such  is  the  promise  we  have  been  considering.  Its  tones  fall 
upon  the  Christian  ear,  making  sweet  melody  there,  and  if  he  will, 
he  may  hear  it  when  the  tempest  roars,  as  well  as  when  the  eve- 
ning airs  are  gently  breathing.  He  may  hear  it  and  rejoice  in  it, 
when  Satan's  temptations  come  like  a  fiery  blast  upon  his  soul ; 
he  may  draw  consolation  from  it,  when  he  wanders  alone  in  the 
wilderness;  when  friends  all  die,  and  cherished  hopes  all  fail, 
and  earthly  resources  are  all  cut  off,  the  promise  remains  as  firm 
as  the  throne  of  God  himself.  He  abideth  faithful,  he  cannot 
deny  himself,  and  he  saith.  My  grace  is  sufficient  for  thee.  It  is 
a  compend  of  that  glorious  promise  given  to  Israel  of  old  by  the 
hand  of  Moses.  Thy  shoes  shall  he  iron  and  brass :  and  as  thy  days, 
so  shall  thy  strength  he.  There  is  none  like  unto  the  God  of  Jeshurun, 
who  rideth  upon  the  heavens  in  thy  help,  and  in  his  excellency  on  the 
shj.  The  eternal  God  is  thy  refuge,  and  under7ieath  are  the  everlast- 
ing arms,  and  he  shall  thrust  out  the  enemy  from  hefore  thee,  and  shall 
say.  Destroy  them,  Deut.  xxxiii.  25-27. 

The  joy  with  which  the  ministers  of  God  proclaim  these 
precious  and  soul-sustaining  promises  is  great,  and  yet  it  is 
one  not  unmingled  with  sadness.  They  are  not  for  all.  The 
unbelieving,  the  careless,  the  worldly-minded,  have  no  part 
or  lot  in  this  matter.  The  grace  that  is  sufficient  for  others,  is 
not  sufficient  for  you,  for  you  receive  the  news  of  it  with  uncon- 
cern.    Of  what  avail  is  it  to  you  that  such  grace  is  offered  ? 

I  beseech  you,  my  hearers,  let  none  take  comfort  in  this 
promise,  except  those  that  have  a  right  to  it.  It  is  intended  only 
for  the  humble  believer  in  Christ,  who  feels  his  need  of  his 
grace,  and  earnestly  desires  to  obtain  it.  For  all  such  it  is  suffi- 
cient. 

Macao,  September  29,  1844. 


SERMON    XXXII. 

CONNECTION  OF  DIVINE  AGENCY  WITH  HUMAN  EFFORTS. 

Wherefore,  my  beloved,  as  je  have  always  obeyed,  not  as  in  iny  presence  only,  but 
now  much  mor^  in  my  absence,  work  out  your  own  salvation  with  fear  and  trem- 
bling ;  for  it  is  God  which  worketh  in  you,  both  to  will  and  to  do,  of  his  good 
pleasure. — Phil,  il  12,  13. 

The  intercourse  between  the  apostle  Paul  and  the  church  at 
Philippi  seems  to  have  been  always  of  the  most  affectionate  kind. 
Many  things  conspired  to  make  him  regard  them  with  peculiar 
interest.  It  was  in  this  city  that  he  first  preached  the  gospel  to  a 
European  audience.  It  was  here  that  he  received  the  first  fruits 
promised  to  him,  when  he  saw  in  vision  the  man  of  Macedonia 
imploring  his  help.  It  was  here  that  Lydia  lived,  whose  heart 
the  Lord  opened  that  she  attended  to  the  things  which  were  spo- 
ken by  Paul,  Acts  xvi.  14.  It  was  here  too,  that  being  imprison- 
ed and  beaten  and  confined  in  the  inner  prison  with  their  feet  fast 
in  the  stocks,  the  love  and  grace  of  God  so  filled  the  hearts  of 
Paul  and  Silas,  that  at  midnight  they  prayed  and  sang  praises. 
The  astonished  jailer  acknowledged  the  power  of  the  religion  they 
preached.  And  when  they  departed  from  the  city  they  were  fol- 
lowed by  the  affectionate  regards  of  the  brethren,  and  were  often 
cheered  by  their  kind  remembrances.  When  Paul  was  in  Thes- 
salonica,  the  church  at  Philippi  sent  once  and  again  to  supply  his 
necessities ;  and  they  ahne  of  all  the  churches  of  Macedonia  conimu- 
nicated  ivith  him  as  concerning  giving  and  receiving,  Phil.  iv.  15,  16. 
They  were  attentive  to  his  instructions  while  present  with  them, 
and  obedient  when  he  was  absent.  Therefore  in  this  epistle  his 
affection  for  them  is  very  plainly  shown,  and  he  styles  them  his 
hrethren,  dearly  beloved  and  longed  for,  his  joy  and  his  crown,  iv.  1. 

In  the  text  he  exhorts  them  to  continued  obedience  to  the  gos- 
pel, and  to  a  holy  life.     He  had  just  before  described  the  deep 


282  CONNECTION   OF  DIVINE  AGENCY 

humility  and  exemplar}'  obedience  of  our  Lord  Jesus  Christ,  who 
humbled  himself  and  hecame  obedient  unto  death,  v.  8,  and  had  pro- 
posed him  as  the  example  and  pattern  for  their  imitation,  chap. 
ii.  5-8.  It  was  a  great  work  thej  had  to  do,  to  secure  their  sal- 
vation, and  without  taking  upon  them  the  yoke  of  Christ,  and 
learning  of  him,  ivho  ivas  meek  and  lowly  in  onind,  Matt.  xi.  29, 
they  could  not  do  it.  Wherefore,  my  beloved,  as  ye  have  always 
obeyed,  not  as  in  my  presence  only,  but  now  much  more  in  my  absence, 
ivork  out  your  own  salvation  with  fear  and  tremhling. 

Let  us  attend  to  this  exhortation  of  the  apostle.  There  are 
some  men  who  think  that  because  salvation  is  by  grace,  their 
works  are  useless,  and  that  since  it  is  given  us  ivithout  merits  on 
our  part,  it  is  also  given  ivithout  efforts.  This  is  a  very  convenient 
excuse  for  the  sluggard,  and  the  fatalist ;  but  it  is  surely  a  ver}- 
great  mistake,  and  it  is  a  mistake  too,  proceeding  from  an  igno- 
rance of  the  Scriptures  truly  wonderful.  You  cannot  open  a  page 
of  the  Bible  without  seeing  the  contrary,  and  repeated  and  en- 
forced in  so  many  ways,  that  ^en  the  most  careless  could  scarce 
fail  of  seeing  it.  No  part  of  the  Scriptures  encourage  the  idea 
that  heaven  can  be  gained  by  mere  blind  fate,  or  chance.  On  the 
contrary  our  Lord  tells  us  in  strong  language,  that  the  kingdom 
of  heaven  siffereth  violence,  and  the  violent  take  it  by  force,  Matt.  xi.  12, 
and  both  in  the  Old  and  in  the  New  Testament,  the  great  benefit 
and  the  absolute  necessity  of  exertion  on  our  part  is  clearly  set 
forth.  Thus  we  are  told  in  the  Proverbs  of  Solomon,  that  the 
labor  of  the  righteous  tendeth  to  life.  Pro  v.  x.  16,  while  both  in  natu- 
ral and  in  sj)iritual  things  it  is  true  that  poverty  and  want  come 
upon  the  slothful  and  inactive. 

Some  men  are  apt  to  busy  themselves  with  curious  questions ; 
asking  about  the  decrees  and  purposes  of  God ;  the  probable 
number  of  those  who  shall  be  saved,  and  other  things  which  are 
of  no  manner  of  importance  ;  quite  forgetting  that  it  is  our  place 
to  do  the  open  and  revealed  will  of  God,  and  not  to  meddle  toe- 
curiously  in  things  which  he  has  reserved  to  his  own  power. 
When  the  disciples  came  to  Clirist  with  one  of  these  questions,  he 
declined  giving  them  a  direct  answer.  One  said  wito  him.  Lord, 
are  there  few  that  be  saved?  And  he  said  unto  them,  /Strive  to  enter  in 
at  the  strait  gate,  for  many  I  say  unto  you  lu ill  seek  to  enter  in,  and 
shall  not  be  able,  Luke  xiii.  23,  24.  As  if  he  had  said,  "  Do  not  trouble 
yourselves  with  useless  inquiries  about  the  condition  of  others. 
Make  your  own  calling  and  election  sure." 


WITH  HUMAN   EFFORTS.  283 

None  preacbed  more  clearly  than  the  apostle  Paul,  the  doc- 
trine of  salvation  by  free  grace  without  human  merit ;  and  yet 
none  insisted  more  strenuously  than  he  on  the  necessity  of  works 
on  man's  part.  To  hear  his  exhortations,  and  mark  his  example, 
you  would  suppose  he  thought  our  whole  salvation  depended  on 
ourselves.  Hear  him  saying  to  the  Corinthians,  My  beloved  hreth' 
re7i,  be  ye  steadfast^  immovahle,  always  abounding  in  the  work  of  the 
Lord,  forasmuch  as  ye  hnow  that  your  labor  is  not  in  vain  in  the  Lord, 
1  Cor.  XV.  58.  Hear  him  saying  to  the  Hebrews,  Let  us  labor  to 
enter  into  the  rest,  Heb.  iv.  11,  and  again,  We  desire  that  everyone 
of  you  do  show  the  same  diligence,  unto  the  full  assurance  ofhopeunto 
the  end,  Heb.  vi.  11.  His  own  example  is  full  of  instruction  on 
this  point.  He  was  assured  of  his  own  salvation,  yet  he  did  not 
on  that  account  intermit  or  relax  his  exertions.  On  the  contrary 
in  this  very  epistle  he  describes  himself,  as  using  every  effort,  as 
reaching  forth  unto  those  tilings  that  are  before,  and  pressing  toward 
the  mark  for  the  prize  of  his  high  calling,  Phil.  iii.  13,  14.  No  man 
who  takes  the  apostle  Paul  for  his  model,  will  ever  sit  idly  down 
or  dream  of  being  carried  to  heaven 

"  On  flowery  beds  of  ease." 

Hence  all  his  comparisons  by  which  he  illustrates  the  Christian 
life,  teach  the  necessity  of  exertion  on  our  part ;  as  he  walked  on 
foot  from  city  to  city,  he  saw  the  husbandmen  pursuing  their  avo- 
cations, and  reaping  in  their  harvest.  Seizing  the  idea,  he  ex- 
horts the  Galatians,  not  to  be  weary  in  well  doing,  for  in  due  season, 
we  shall  reap  if  we  faint  not.  Gal.  vi.  7-9.  As  he  preached  in 
the  cities  of  Greece,  he  had  frequent  opportunities  of  beholding 
the  foot-races,  and  athletic  contests  of  the  Olympic,  and  other 
games  ;  and  the  strenuous  exertions  of  these  contestors,  furnishes 
one  of  his  most  frequent  and  forcible  comparisons.  He  exhorts 
the  Hebrews  to  run  with  patience  the  race  set  before  them,  Heb.  xii. 
1,  and  to  the  Corinthians,  who  were  especially  familiar  with  such 
games,  he  says,  Know  ye  not,  that  they  which  run  in  a  race,  run  all 
but  one  receiveth  the  prize?  So  run  that  ye  may  obtain.  And  every 
man  that  strivethfor  the  mastery  is  temperate  in  all  things.  Eowthey 
do  it  to  obtain  a  corruptible  crown,  but  we  an  incorruptible.  I  there- 
fore do  run  not  as  uncertainly.  So  fight  I  not  as  one  ihatbeateth  the 
air,  1  Cor.  ix.  24-26.  And  when  he  would  cheer  the  *disciples' 
hearts  it  is  not  by  saying  that  they  had  no  work  to  do,  but  that 
their  work  when  done  should  meet  an  abundant  reward.    To  the 


284  CONNECTION   OF   DIVINE   AGENCY. 

Eoraans  be  said,  that  those  who  patihitly  continued  in  well-doing^ 
should  obtain  eternal  life,  Eom.  ii.  7,  and  to  the  Hebrews,  that  God 
ivould  not  forget  their  work  and  labor  of  love,  Heb.  vi.  10. 

It  were  an  easy  thing  to  multiply  similar  quotations,  but  suf- 
ficient has  been  adduced  to  show,  that  in  the  business  of  our  salva- 
tion we  must  work.  These  are  plain  truths,  too  plain  to  be  mis- 
taken or  evaded,  nor  can  they  be  altered  or  interpreted  differently 
b}^  comparing  with  them  any  other  part  of  God's  truths.  His 
revelations  are  like  himself,  consistent,  and  what  he  has  elsewhere* 
declared  of  his  secret  purposes,  must  be  understood  in  a  manner 
perfectly  consistent  with  the  duty  here  so  plainly  enjoined. 

Work  out  your  own  salva.tion  with  fear  and  trembling.  It  is  a 
great  work  to  secure  our  salvation.  It  is  great  in  itself,  for  its 
effects  concern  our  highest  well-being,  and  its  results  stretch  out 
into  the  distant  depths  of  eternity.  It  is  great  too,  because  it  has 
to  be  prosecuted  amidst  much  opposition  and  difficulty.  In  this 
work,  much  depends  upon  ourselves,  and  there  is  the  strongest 
call  for  much  watchfulness,  and  even  solicitude  in  regard  to  the 
result.  It  is  with  fear  and  trembling,  with  watchfulness  and 
prayer,  that  we  must  enter  into  the  kingdom  of  God.  You  can- 
not sit  down  and  fold  your  hands  if  you  wish  to  be  saved.  You 
cannot  be  an  unconcerned  spectator,  but  must  yourself  take  an 
active,  yea,  a  prominent  part,  in  the  contest,  that  shall  decide 
your  own  soul's  eternal  weal  and  woe.  And  such  a  contest  can- 
not be  without /ear  and  trembling. 

The  true  believer  is  one  who  fears  always.  He  fears  God  for 
his  greatness,  and  glory,  and  holiness ;  he  fears  the  spirits  of  evil, 
for  their  malice  and  cunning  and  varied  wiles ;  he  fears  himself, 
for  he  knows  the  deep  sinfulness  and  deceitfulness  of  his  own 
heart ;  he  fears  the  world,  for  he  knows  by  painful  experience  its 
many  allurements  and  seducing  wiles ;  and  when  he  contemplates 
his  own  salvation,  the  magnitude  of  the  interests  involved,  and 
the  danger  of  failure,  he  cannot  but  fear.  Happy  is  the  man  who 
feareth  always,  Prov.  xxviii.  14. 

Yet  this  fear  and  trembling,  it  should  be  observed,  does  not 
imply  any  want  of  faith  in  God,  nor  the  absence  of  peace  and  joy 
in  the  heart.  It  is  perfectly  compatible  with  joy  in  God.  We 
are  commanded  to  serve  the  Lord  ivith  fear,  and  to  rejoice  with 
trembling*Fs.  ii.  11.  The  purest  joy,  and  the  fullest  confidence 
may  fill  the  believer's  heart,  when  his  fesh  trembles  for  fear  of  God, 
Ps.  cxix.  120.     This  may  sound  paradoxical,  but  it  is  Christian 


WITH  HUMAN   EFFORTS.  285 

experience  notwithstanding.  When  the  angel  informed  the 
women  at  the  sepulchre,  of  the  resurrection  of  Christ,  two  emo- 
tions filled  their  hearts,  A7id  they  departed  quicldy  from  the  sepulchre, 
with  fear  and  great  joy^  and  did  run  to  bring  the  disciples  word,  Matt, 
xxviii.  8.  This  fear  is  perfectly  compatible  even  with  the  assur- 
ance of  salvation.  Hence  the  apostle  says.  Wherefore  we  receiving 
a  kingdom  ivhich  cannot  he  moved,  let  us  have  grace  ivherehy  wo  may 
serve  God  acceptably,  ivith  reverence  and  godly  fear.  For  our  God  is 
a  consuming  fire,  Heb.  xii.  28,  29.     (Compare  1  Cor.  ii.  3.) 

The  work  of  our  salvation  is  a  very  great  work.  Great  in 
itself,  for  it  is  nothing  less  than  life  from  the  dead ;  great  in  its 
connection  with  others,  for  it  enlists  the  sympathies  of  three 
worlds, 

"  Hell  moves  beneath  to  work  our  death. 
Heaven  stoops  to  give  us  life." 

Great  too  in  its  wide-spread  and  unending  results.  Who  then 
is  sufficient  for  these  things  ?  Is  it  not  mockery  in  the  apostle 
to  exhort  us  to  work  out  our  own  salvation  ?  for  what  can  crea- 
tures, so  utterly  without  strength,  as  we,  perform  ? 

But  that  which  we  cannot  do  God  does.  In  due  time  ivhen  we 
were  yet  without  strength  Christ  died  for  the  ungodly,  Rom.  v.  6 ;  and 
when  we  ivere  dead  in  trespasses  and  sins,  he  quickened  us  hy  his 
grace,  Eph.  ii.  5. 

It  is  difficult  for  us  to  define  the  limits  where  human  agency 
ceases  and  God's  power  commences.  But  to  do  so  is  a  matter  of 
no  consequence ;  in  practical  experience  all  is  plain  enough ;  and 
hence  the  apostle,  immediately  after  exhorting  the  Philippians  to 
work  out  their  own  salvation  with  fear  and  trembling,  adds,  as 
the  reason  why  they  should  do  so.  For  it  is  God  ivho  worheth  in 
you,  both  to  will  and  to  do.  As  if  he  had  said.  Work  with  all  your 
powers,  use  all  diligence,  and  be  assured  of  success,  for  God  will 
give  you  strength.  A  parallel  case  to  this,  is  found  in  the  man 
with  the  withered  hand  whom  Jesus  cured.  Our  Lord  said  to 
the  man.  Stretch  forth  thy  hand.  The  man  had  no  strength,  he 
could  not  of  himself  stretch  forth  his  hand,  for  it  hung  withered 
and  dead  by  his  side.  Yet  he  did  not  object  to  the  command  of 
the  Lord,  as  though  it  were  an  impossibility,  but  obeyed  it. 
Along  with  the  command  strength  was  given.  And  he  stretched  it 
forth,  and  it  loas  restored  lohole,  like  as  the  other,  Matt.  xii.  13. 

Thus  it  is  in  the  business  of  our  salvation.  It  is  God  who 
worketh  in  us.     This  is  a  truth  often  repeated,  and  especially 


286  CONNECTION   OF   DIVINE   AGENCY 

acknowledged  in  the  prayers  of  all  true  believers.  He  worketli 
in  us  both  to  will  and  to  do.  It  is  he  who  implants  the  desire  for 
salvation,  and  the  willingness  to  obey  in  our  hearts;  and  it  is  he 
who  gives  us  grace  to  obey  and  strength  to  obtain  that  salvation. 
Hence  the  prayer  of  David,  Create  in  me  a  dean  lieart^  and  renew  a 
rigid  spirit  iviiJiin  me,  Ps.  li.  10.  Hence  the  confession  of  the 
church  in  Isaiah,  Lorcl^  tliou  ivilt  ordain  peace  for  us,  for  thou  also 
hast  ivrought  all  our  ivories  in  us,  Is.  xxvi.  12.  Hence  the  prayer 
of  the  apostle  for  the  Hebrews,  that  God  would  make  them  p)erfect 
in  every  good  worh  to  do  his  loill.  Working  in  them  that  which  is 
icell-plea,sing  in  his  sight,  Heb.  xiii.  21,  Thus  the  people  of  God 
are  made  willing  in  the  day  of  his  power,  Ps.  ex.  3,  and  that  for 
which  in  ourselves  we  are  insufficient  is  accomplished  by  the 
mighty  power  of  God  working  in  us. 

It  is  here  to  be  observed,  that  God's  working  in  us,  is  not 
attributed  by  the  apostle,  to  anything  in  ourselves,  which  induces 
him  thus  to  work.  It  is  entirely  of  his  good  p)leasure.  He  gives 
no  account  of  his  matters.  He  does  not  tell  us  why  he  works  in 
one,  and  not  in  all ;  but  in  his  sovereignty  dispenses  his  favors 
as  he  will.  To  some  men  the  sovereignty  of  God  is  an  unlovely 
attribute ;  nor  do  they  wish  to  hear  that  he  doeth  according  to  his 
loill  in  the  army  of  heaven  and  among  the  inhabitants  of  the  earth, 
Dan.  iv.  35.  But  to  the  true  child  of  God  there  is  none  in  the 
whole  compass  of  revelation  so  delightful,  so  full  of  all  consolation. 
Is  God  the  Holy  and  the  Just  One,  a  sovereign  Euler?  Then 
assuredly  all  shall  be  well.  Under  his  perfect  administration  and 
firm  control  nothing  shall  occur  for  which  abundant  reason  shall 
not  in  due  time  be  given.  Tlie  Lord  reigneth,  let  the  earth  rejoice, 
Ps.  xcvii.  1. 

The  consideration  of  this  subject  furnishes  us  with  several 
topics  for  practical  remark : — 

1.  Some  men  are  greatly  troubled  with  the  doctrines  of  God's 
sovereignty  and  free  grace ;  and  this,  not  so  much  because  they 
are  not  clearly  revealed  in  the  Scriptures,  as  because  they  know 
not  how  to  reconcile  them  with  man's  freedom  and  duty.  They 
cannot  see  how  God  can  be  a  sovereign,  doing  all  things  accord- 
ing to  his  own  pleasure,  and  yet  man  remain  a  free  and  account- 
able being ;  how  salvation  is  entirely  of  grace,  and  yet  works  a 
matter  of  chief  necessity.  These  are  questions  most  fruitful  in 
controversies,  and  by  them  the  peace  of  the  church  has  been  for 
many  ages  disturbed.     And  yet  they  are  purely  theoretical  ques- 


WITH  HUMAN   EFFORTS.  287 

tions.  The  apostle  Paul  found  no  difficulty  m  reconciling  the 
two  doctrines.  He  brings  them  in  the  closest  connection,  and 
seems  utterly  unconscious  that  there  is  the  slightest  incongruity 
between  them.  Work  out  your  own  salvation,  Why?  For  it  is 
God  luhich  worlceth  in  you  both  to  will  and  to  do  of  his  own  good 
Ijhasure.  And  there  is  no  incongruity.  Christian  experience  in 
all  ages  testifies  that  there  is  none.  They  who  are  most  active  in 
every  good  work,  and  most  successful  in  their  exertions  in  the 
cause  of  God,  are  the  foremost  to  ascribe  their  success  and  their 
strength  to  labor,  entirely  to  him.  Witness  the  declarations  of 
David,  when  he  had  with  all  his  might  prepared  for  tJte  house  of  his 
God  both  gold  and  silver,  and  iron  and  brass,  and  all  manner  of 
precious  stones,  and  marble  stones  in  abundance.  He  willingly 
offered  all  these  things,  and  beheld  with  joy  his  people  offering 
willingly  unto  God.  Noiv  therefore,  our  God,  toe  thank  thee,  and 
praise  tliy  glorious  name.  But  who  am  I,  and  what  is  my  people  that 
we  should  be  able  {in  the  margin,  obtain  strength)  to  offer  so  loillingly 
after  this  sort?  for  all  things  come  of  thee,  and  of  thine  own  have  we 
given  thee,  1  Chron.  xxix.  2,  13,  14,  17.  The  records  of  Christian 
biography  are  full  of  similar  examples,  and  the  spontaneous  feel- 
ings of  every  Christian  heart  confirms  them.  Have  you  not  felt, 
at  any  time  when  your  efforts  have  been  greatly  blessed,  that 
while  you  have  done  only  what  you  felt  you  ought  to  do,  yet 
without  God's  blessing  your  efforts  would  have  been  useless? 
Your  own  heart  would  have  blamed  you  if  you  had  not  done  all 
you  did ;  and  yet  your  own  heart  said.  Not  unto  us,  but  unto  thy 
name  be  the  glory,  Ps.  cxv.  1.  These  facts  may  exceed  the  j)ower 
of  our  philosophy  to  explain,  but  they  do  not  exceed  the  power 
of  our  natures  to  feel,  and  philosophy  must  learn,  when  experi- 
ence speaks. 

2.  Learn,  hence,  the  necessity  and  advantage  of  looking  to 
God  in  every  time  of  duty  or  trial,  for  strength  and'grace.  Behold 
the  sailor  as  he  pursues  his  course  across  the  ocean.  His  is  no  life  of 
ease,  or  freedom  from  care  and  anxiety ;  and  yet  of  what  avail  were 
all  his  labors,  were  it  not  for  the  free  winds  of  heaven,  which  God 
sends  to  speed  him  on  his  way  ?  He  has  no  power  to  call  the 
winds  from  their  hidden  caves.  He  has  no  art  by  which  he  can 
cause  propitious  gales  to  blow,  and  when  his  ship  lies  motionless 
in  the  calm,  can  a  more  perfect  picture  of  utter  helplessness  be 
imagined,  than  is  seen  in  the  noble  vessel,  whose  dark  sides  and 
useless  sails  are  mirrored  in  the  glassy  waters  ?     But  does  this 


288  CONNECTION   OF   DIVINE   AGENCY,    ETC. 

Utter  helplessness,  this  total  want  of  control  over  the  elements,  re- 
lease him  from  the  necessity  of  laboring  ?  Doth  he  not  on  that 
very  account  watch  the  clouds,  and  mark  the  courses  of  the  winds 
with  increased  diligence  ?  Does  he  not  shorten  sail,  or  spread  his 
canvass,  and  steer  his  ship  so  as  to  gain  every  possible  advantage 
which  God  is  pleased  to  put  within  his  reach  ?  And  should  he 
not,  when  he  reaches  his  desired  haven,  acknowledge  the  good- 
ness of  him,  who,  holding  the  winds  in  his  fist,  has  granted  him 
to  end  his  voyage  in  safety  ?  And  such  is  Christian  duty.  It  is 
ours  to  labor.  It  is  God's  to  bless.  It  is  ours  to  spread  the  sails, 
and  the  Spirit's  influences  blowing  like  the  loind,  luhere  it  listeth, 
shall  waft  us  to  the  port  of  eternal  rest. 

3.  Hence,  also,  you  may  draw  abundant  enoouragement  in  all 
your  efforts  to  secure  salvation.  Your  heart  often  trembles  when 
you  reflect  on  the  greatness  of  the  work,  and  the  dangers  that  op- 
pose. Your  hopes  almost  fail  at  times,  when  you  think  of  the 
length  of  the  way.  It  is  with  fear  and  trembling  that  you  pursue 
your  course,  and  well  it  may  be  so.  Yet,  be  not  dismayed.  An 
unseen  eye  is  watching  over  you.  An  unseen  arm  is  stretched 
out  for  your  defence  ;  almighty  power  is  enlisted  on  your  behalf 
It  is  God  who  worketh  in  you,  and  when  did  he  ever  work  in  vain  ? 
If  he  hath  begun  a  good  work  in  you,  he  will  surely  perform  it  to  the 
day  of  Jesus  Christ,  Phil.  i.  6,  for  it  is  not  the  manner  of  God  to 
leave  his  work  unfinished,  or  throw  away  that  on  which  he  hath 
begun  to  bestow  labor.  Have  holy  thoughts  begun  to  arise  in 
your  hearts  ?  do  desires  after  the  presence,  and  favor,  and  like- 
ness of  God  enter  your  minds  ?  Then  cherish  them  carefall3^  It 
is  God  who  worketh  in  you  to  will,  to  desire  such  things,  and  if 
you  put  not  away  his  first  influences,  he  will  also  work  in  you  to 
do  all  his  holy  will ;  and  then,  after  you  have  suffered  awhile,  he 
mil  also  make  you  perfect,  stablish,  strengthen,  settle  you,  1  Pet.  v.  10. 

4.  Finally.  '  This  subject  affords  a  test  of  your  character,  for 
self-examination.  Is  it  God  who  worketh  in  you  both  to  will  and 
to  do  ?  what  then  is  the  character  of  your  works  ?  Are  your 
works  such  as  reflect  honor  on  God  ?  Are  your  thoughts  such 
as  come  from  a  holy  God  ?  Hereby  know  we  that  ice  divell  in  him, 
because  he  hath  given  us  of  his  Spirit,  1  John  iv.  13. 

Macao,  October  20,  1844. 


SERMON   XXXIIL 

THE    DISCIPLES     IN    THE    STORM. 

And  when  even  was  now  come,  his  disciples  went  down  unto  the  sea,  and  entered 
into  a  ship,  and  went  over  the  sea  toward  Capernaum.  And  it  was  now  dark, 
and  Jesus  was  not  come  to  them.  And  the  sea  arose  by  reason  of  a  great  wind 
that  blew.  So  when  they  had  rowed  about  twenty  or  thirty  furlongs,  they  see 
Jesus  walking  on  the  sea,  and  drawing  nigh  unto  the  ship:  and  they  were  afraid. 
But  he  saith  unto  them.  It  is  I ;  be  not  afraid.  Then  they  willingly  received  him 
into  the  ship :  and  immediately  the  ship  was  at  the  land  whither  they  went. — 
JoHNvi.  16-21. 

The  miracles  of  our  Lord  Jesus  Christ  were  most  remarkable 
events,  in  whatever  light  we  choose  to  regard  them.  The  power 
displayed  in  them,  and  the  frequency  with  which  they  occurred, 
were  equally  wonderful.  Daily  he  went  about  doing  good,  and 
daily  mighty  works  were  performed  by  him,  until  the  beloved 
disciple  was  forced  to  say  that  the  world  itself  could  not  contain 
the  books  in  which  a  full  account  of  all  he  did  should  be  re- 
corded. It  must  be  an  exhaustless  fountain  from  which  such  co- 
pious streams  proceed. 

But  these  miracles  were  not  performed  merely  to  excite  an 
empty  admiration.  They  were  intended,  not  only  to  excite  our 
attention  and  reverence,  and  to  confirm  our  faith,  but  also  to  give 
us  solid  and  abiding  instructions.  The  instructive  character  of  the 
miracles  of  Christ  is  often  overlooked  ;  and  yet  to  one  who  con- 
siders them  rightly,  this  is  not  less  wonderful  than  their  frequency 
and  power.  But  our  wonder  is  diminished,  though  not  our  ad 
miration,  when  we  consider  who  performed  them.  It  was  Christ 
who  never  spake  one  idle  word,  nor  performed  one  unmeaning 
action.  He  had  planned  before,  the  reason  and  manner  of  every- 
thing he  did,  and  had  disposed,  according  to  his  own  wisdom,  the 
multiplied  relations  of  every  action.  Instruction  therefore  may 
be  expected,  and  should  be  sought  in  every  part  of  his  life  ;  be- 
cause it  may  be  said  (without  violence  to  the  words  of  the  apos- 
19 


290  THE   DISCIPLES   IN   THE   STORM. 

tie),  These  things  were  written  for  our  admonition^  upon  whom  the  ends 
of  the  world  are  come,  1  Cor.  x.  11. 

lu  the  miracle  of  which  the  text  is  the  record,  there  is  but 
little  that  requires  explanation.  It  is  a  simple  narrative  of  one 
of  the  actions  of  our  Saviour  ;  and  though  the  narrative  given  by 
the  apostle  John  is  shorter  than  those  of  Matthew  and  Mark, 
there  is  nothing  in  it  that  differs  from  them,  or  renders  particular 
reference  to  them  needful.  I  propose  therefore  to  dwell  chiefly 
on  the  practical  lessons  it  affords. 

It  occurred  within  twenty-four  hours  after  the  miracle  of  feed- 
ing five  thousand  men  with  five  loaves  and  two  fishes.  Our  Lord 
was  not  eager  to  display  his  miraculous  powers,  or  to  gain  the 
applause  of  men  by  his  mighty  works.  He  was  equally  ready  to 
perform  them  in  the  city  or  in  the  desert ;  in  the  presence  and 
for  the  sake  of  ten  thousand  spectators,  or  with  the  knowledge, 
and  for  the  sake  of  ten,  or  even  of  one.  When  the  proud  Herod 
hoped  to  have  seen  some  iniracle  done  hy  him^  he  refused  to  gratify 
his  vain  curiosity,  Luke  xxiii.  9,  10 ;  but  he  never  refused  the 
solitary  and  obscure  applicants  who  needed  his  aid. 

He  had  been  on  the  east  side  of  the  sea  of  Tiberias  when  the 
miracle  of  multiplying  the  five  loaves  was  performed.  Immedi- 
ately afterwards,  he  constrained  his  discip)les  to  get  into  a  ship,  and 
go  before  him  to  the  other  side,  while  lie  sent  the  multitudes  away, 
Matt.  xiv.  22.  When  this  was  done,  forgetful  of  his  own  need 
of  rest,  he  retired  into  a  mountain  apart  to  pray,  and,  as  it  ap- 
pears, he  spent  the  greater  part  of  the  night  in  prayer  to  God. 
Mark  vi.  47,  48. 

The  disciples  started  in  their  little  vessel  to  go  to  Capernaum, 
a  distance  of  perhaps  eight  or  nine  miles  :  but  short  as  the  dis- 
tance was,  the  way  proved  exceedingly  tedious.  The  wind  being 
contrary,  they  were  obliged  to  row  the  boat ;  and  one  of  the  sud- 
den and  violent  squalls  which  often  disturb  that  lake,  raised  the 
waves  so  high  as  to  cause  them  great  toil  and  labor  at  the  oars, 
and  even  to  put  their  lives  in  danger.  The  sea  arose  hy  reason  of 
a  great  wind  that  blew.  In  this  way  they  had  gone  about  half-way 
over  the  lake.  It  had  long  been  dark,  and  yet  Jesus  was  not 
come  unto  them.  Midnight  was  now  passed,  and  it  drew  towards 
the  morning  watch,  and  still  they  saw  him  not. 

How  different  was  their  condition  now,  from  what  it  had  been 
but  a  few  hours  before.  Then  Jesus  miraculously  fed  them, 
and  his  kind  and  gracious  words  were  even  sweeter  than  the 


THE   DISCIPLES   IN  THE   STORM.  291 

bread  thej  ate.  They  sat  on  the  green  grass,  while  their  Shep- 
herd fed  them  with  living  bread,  and  they  followed  his  voice, 
while  he  led  them  by  the  still  waters.  Like  Peter  in  the  mount 
of  transfiguration,  they  were  ready  to  say,  It  is  good  to  he  here,  let 
us  make  tabernacles  and  abide.  But  now  they  were  on  the  dark 
and  boisterous  sea,  tossed  with  the  waves,  in  danger  and  alone, 
for  Jesus  was  not  come  unto  them.  In  all  this,  their  condition  was 
an  exact  picture  of  Christian  experience.  There  are  but  few  of 
God's  children  who  do  not  experience  many,  and  oftentimes  pain- 
ful fluctuations  of  feeling  in  their  heavenward  course.  There  are 
some,  whose  course  is  like  that  of  the  just  man,  shining  more  and 
more  U7ito  the  perfect  day,  Prov.  iv.  18,  but  with  most  it  is  far  dif- 
ferent. One  day,  they  feast  upon  the  richest  provisions  of  the 
heavenly  kingdom,  and  eat  angels'  food,  while  peace  and  joy,  and 
love  to  a  present  Saviour,  fill  their  hearts.  The  next  day,  they 
are  tossed  upon  a  sea  of  troubles,  from  which  they  can  discern  no 
prospect  of  deliverance.  They  cannot  penetrate  the  gloom  around 
them,  nor  behold  the  face  of  their  Saviour,  in  whose  smiles  they 
had  basked  but  the  day  before.  There  is  a  constant  analogy  in 
the  occurrences  of  the  natural  and  of  the  spiritual  world,  for  God 
has  so  arranged  the  one  that  it  forms  a  sort  of  commentary  to  the 
other.  No  day  passes  without  its  lights  and  shadows ;  few  sea- 
sons of  calm  without  a  following  storm.  I  may  say  therefore,  to 
any  follower  of  Christ  now  present,  who  suffers  under  these  pain- 
ful changes  of  feeling,  Be  not  discouraged.  Your  case  is  by  no 
means  singular.  That  you  once  possessed  joy  in  God,  and  now 
are  without  it,  does  not  prove  that  you  are  not  truly  his,  for  we 
may  be  in  great  joy,  and  yet  soon  fall  into  the  depths  of  sorrow. 
We  may  sit  with  the  disciples  while  Jesus  breaks  and  gives  the 
bjead  of  life ;  and  we  may  toil  with  them  on  the  stormy  sea, 
when  Jesus  is  far  away.  But  where  was  our  Saviour  all  this 
time  ?  Probably  Satan  took  this  opportunity  of  suggesting  to  the 
disciples  many  distressing  thoughts  respecting  him,  and  doubts  of 
his  love  and  kindness.  There  was  no  room  for  such  temptations 
while  they  sat  on  the  grass,  and  heard  his  words,  and  saw  his 
miracles ;  but  now  when  alone  and  in  danger,  was  the  time  for 
the  great  enemy  to  work,  and  he  did  it  but  too  successfully ;  they 
considered  not  the  miracle  of  the  loaves  /  for  their  heart  ivas  hardened, 
Mark  vi.  52.  It  is  thus  that  we  give  the  devil  advantage  over  us. 
We  remember  not  the  former  kindnesses  of  our  Lord,  when  pres- 
ent distress  is  upon  us ;  and  hence  hard  thoughts  of  him  arise, 


292  THE   DISCIPLES   IN  THE   STORM. 

and  doubts  of  his  love.  Perhaps  the  disciples  were  ready  to  ask, 
"  Why  did  our  Master  constrain  us  so  earnestly  to  depart,  when 
he  must  have  foreseen  the  coming  storm  ?  Why  does  he,  who 
has  such  power  over  the  elements,  suffer  this  storm  to  arise  ? 
Why,  when  we  are  in  the  path  which  he  himself  commanded  us 
to  take,  does  he  suffer  us  to  be  placed  in  difficulty  and  danger  ? 
Why  does  he  not  now  appear  for  our  relief?"  Fellow-Christian, 
have  you  not  often  asked  such  questions,  when  you  were  met  by 
unexpected  difficulties,  in  what  you  supposed  to  be  the  path  of 
duty  ?  Have  you  not  been  tempted  at  times  to  relinquish  some 
undertaking  for  God's  glory,  when  you  found  yourselves  impeded 
in  its  prosecution  ?  Consider  carefully  the  case  of  the  disciples 
in  the  storm  before  you  suffer  such  questions  to  arise,  or  such  un- 
dertakings to  be  abandoned. 

The  greater  part  of  that  night  was  spent  by  Christ  in  secret 
prayer.  Often,  even  when  wearied  with  his  labors  among  the 
people,  he  spent  whole  nights  in  prayer  to  God.  It  is  not  for  us 
to  ask  the  subject  of  his  devotions ;  for  who  knows  or  can  con- 
ceive of  the  communion  of  infinite  intelligences,  bound  together 
by  a  union  so  close  and  intimate  as  that  of  the  persons  of  the  Trin- 
ity? But  there  is  no  doubt  that  he  prayed  for  his  disciples. 
He  was  away  from  them,  for  they  were  on  the  sea,  and  he  was  on 
the  land  alone.  Yet  the  evangelist  Mark,  tells  us  expressly  that 
he  saiv  them  toiling  in  rowing.  He  prayed  for  them.  He  prayed 
for  all  that  should  believe  on  his  name,  through  their  word.  He 
often  prays  for  his  people  when  the  storm  rages  around  them ; 
and  though  they  see  him  not,  he  watches  over  them,  and  cares 
for  their  welfare.  They  may  be  in  outward  sorrow,  or  in  bodily 
danger,  in  the  storm  at  sea,  or  the  battle  on  land,  or  on  the  bed 
of  acute  or  of  wasting  disease  ;  and  his  hand  is  still  stretched  out 
for  their  support  and  relief.  Or,  they  may  be  exercised  with 
mental  distress,  far  harder  to  bear  than  any  bodily  suffering. 
They  may  feel  the  pains  of  disappointed  hopes,  and  blasted  ex- 
pectations, the  unkindness  of  friends,  or  the  loss  of  beloved  ob- 
jects of  affection ;  they  may  be  tried  with  Satan's  sore  tempta- 
tions, with  the  uprising  of  the  heart's  natural  wickedness;  or, 
worse  than  all,  with  the  crushing  apprehension  of  God's  displeas- 
ure ;  but  it  is  well  in  all  these  cases  to  remember  that  we  have 
an  high  priest  who  can  he  touched  with  the  feeling  of  our  infirmities, 
for  lie  was  in  all  points  tempted  like  as  tee  are,  Heb.  iv.  15.     He 


THE   DISCIPLES   IN   THE   STORM.  293 

■will  not  suffer  us  to  he  tempted  above  that  ive  are  able  to  hear,  hut  will 
with  the  teynjyfation,  make  a  ivay  to  escape^  1  Cor.  x.  13. 

He  did  not  forget  his  disciples  in  their  distress,  and  when 
they  began  to  be  exhausted  with  their  labors  he  made  his  appear- 
ance. The  darkest  time  is  often  just  before  the  dawn — the  period 
when  hope  is  almost  abandoned  is  often  followed  by  the  joy  of 
full  deliverance  and  success.  It  was  so  with  the  disciples ;  it  is 
often  so  in  Christian  experience  now. 

About  the  fourth  watch  of  the  night,  or  shortly  before  the 
dawn  of  the  day,  Jesus  came  to  them.  Theij  see  Jesus  walking  upon 
the  sea,  and  draiuing  nigh  unto  the  ship).  Very  strange  are  the  ways 
in  which  oftentimes  God  is  pleased  to  deliver  his  people.  The 
very  waves  that  threatened  to  overwhelm  the  disciples  were  as 
the  solid  ground  on  which  the  Saviour  walked  to  rescue  them ; 
and  thus  God  often  uses  the  things  which  most  we  fear  to  deliver 
us  from  the  evils  we  dread. 

"  Ye  fearful  saints,  fresh  courage  take, 
The  clouds  ye  so  much  dread 
Are  big  with  mercies,  and  shall  break 
In  blessings  on  your  head." 

It  was  truly  a  wonderful  manifestation  of  the  Divine  power 
which  the  disciples  now  beheld.  But  so  strange  and  unexpected 
was  this  appearance  of  Christ,  that  they  were  greatly  terrified.  In 
the  dimness  and  gloom  of  the  storm  and  driving  spray,  they  saw 
a  human  figure  moving  over  the  boisterous  waves,  and  approach- 
ing their  vessel.  Supposing  that  it  was  a  spirit,  they  cried  out 
for  fear.  Their  mistake,  and  their  fear  was  natural  enough,  and 
probably  each  of  us,  in  the  same  circumstances,  would  have  been 
similarly  affected.  And  yet  we  have  in  their  fear  another  proof, 
if  proof  were  needed,  of  the  blindness  and  ignorance  of  men. 
They  wished  for  Christ  to  come,  and  would  have  rejoiced  in  his 
presence ;  and  yet  because  he  came  not  in  the  way  they  expected, 
they  failed  to  perceive  that  it  was  he,  and  being  terrified  at  his 
presence,  they  even  wished  him  away.  The  Lord's  ways  of  deal- 
ing with  his  people  are  at  times  strange  enough.  They  wish  for 
peace  and  happiness,  and  pray  for  his  favor ;  and  in  answer  to 
their  prayers,  he  suffers  the  inmost  depths  of  their  hearts  to  be 
stirred  with  sorrow.  Yet  when  the  season  of  distress  passes  away 
a  calm  remains  such  as  they  never  knew  before.  As  in  the  natu- 
ral world,  the  thunder-storm,  and  the  black  clouds,  are  followed 


294  THE   DISCIPLES   IN   THE   STORM. 

by  a  purity  and  clearness  in  the  atmosphere  unfelt  before.  Thus 
the  Lord  hath  his  ivay  in  the  whirlwind  and  the  storm,  and  the  clouds 
are  the  dust  of  his  feet,  Nah.  i.  3.  But  we  are  like  nervous  persons 
who  even  in  time  of  drought  are  afraid  of  the  dark  thunder-cloud. 
Our  moral  system  is  out  of  order,  and  we  fear  the  remedies  which 
our  gracious  Physician  is  pleased  to  employ. 

To  calm  the  disciples'  fears,  Jesus  spake  to  them.  They  were 
but  few  words  that  he  uttered,  but  they  possessed  a  more  than 
magical  power,  It  is  I,  be  not  afraid.  These  are  wonderful  words. 
They  show  us  the  grace  and  power  of  our  Lord,  the  simple  an- 
nouncement of  whose  presence  was  sufficient  to  calm  the  fears  of 
his  disciples  in  danger,  and  reassure  their  hopes.  And  how  great 
must  be  his  love  to  his  creatures,  when  his  simple  presence  is  the 
ground  of  their  safety  !  It  is  as  though  he  had  said,  "  It  is  I ;  you 
know  that  I  love  you  ;  you  know  my  power  to  save ;  you  know 
that  no  danger  can  befall  you  as  long  as  I  am  near — Be  not  afraid." 

And  yet  why  did  not  this  announcement  of  his  presence  fill 
their  minds  with  even  greater  terror  ?  Bring  the  inhabitant  of 
another  world,  and  bid  him  look  upon  the  scene  we  are  now  con- 
sidering. Tell  him  that  one  of  these  parties  is  the  great  and  just 
God,  a  lover  of  holiness,  and  avenger  of  sin ;  that  he  should  be 
the  final  Judge  of  all.  Tell  him  that  the  others  were  his  crea- 
tures, who  had  all  their  lives  long  been  rebels,  full  of  sin,  and 
worthy  of  destruction  ;  and  that  even  since  they  had  commenced 
the  service  of  Christ,  they  had  frequently  provoked  him.  Would 
he  not  at  once  predict  their  utter  destruction  ?  Would  he  not 
say,  that  the  storm  was  only  the  precursor  of  the  divine  wrath, 
and  that  the  Judge  had  now  come  in  person  to  execute  it  ?  But 
whatever  he  might  think  or  say,  it  was  not  on  such  an  errand 
that  Christ  came.  He  came  not  to  destroy,  but  to  save.  He 
came  to  do  them  good ;  and  so  much  love  filled  his  heart  that  the 
mere  fact  of  his  presence  is  a  ground  of  hope  and  confidence,  in- 
stead of  fear  and  dismay. 

The  death  of  Christ  has  wrought  great  things  for  us,  in  which 
we  do  well  to  rejoice.  Before,  we  could  approach  to  God,  only 
as  a  just  judge,  who  would  surely  take  vengeance  on  our  sins. 
Nbio,  we  have  access  with  confidence  by  the  faith  of  him.  Be- 
fore, the  announcement  of  his  presence  would  fill  us  with  terror, 
and  like  our  first  parents  after  their  fall,  we  should  flee  to  hide 
in  the  thickest  of  the  wood.  Nou>,  no  sound  is  so  full  of  conso- 
lation as  the  voice  of  our  Saviour  saying,  It  is  I,  be  not  afraid. 


THE   DISCIPLES   IN  THE   STORM.  295 

It  is  especially  in  times  of  danger  and  distress,  that  the  pres- 
ence of  Christ  is  valued  by  the  child  of  God.  It  is  pleasant  to 
see  him  in  the  sunshine  and  the  calm,  though  in  such  seasons  the 
Christian  is  too  apt  to  forget  his  need  of  him.  But  when  diffi- 
culties arise — when  Satan's  temptations  vex  the  heart — when  the 
light  of  God's  countenance  is  withdrawn — or  when  we  are  in  sore 
distress  of  body,  or  mourning  under  disappointments  and  bereave- 
ments, then  theTe  is  a  charm  in  the  words.  It  is  I^  he  7iot  afraid^  that 
human  language  cannot  express.  And  why  should  not  the 
Christian  hear  those  words  in  every  such  season  of  trial  ?  You 
believe,  or  you  ought  to  believe,  that  nothing  happens  to  you  by 
chance ;  that  if  you  are  in  difficulties,  it  is  by  the  appointment,  or 
the  permission  of  your  gracious  Saviour. 

Go  forward,  then,  cheerfully  in  the  path  of  duty.  Difficulties 
may  befall  you  there  ;  for  when  the  disciples  obeyed  the  command 
of  Christ,  and  attempted  to  cross  the  sea  of  Galilee,  they  were 
met  by  a  storm,  and  exposed  to  danger.  Be  not  discouraged  if 
difficulties  meet  you,  but  look  to  your  Saviour  for  help,  and  he 
will  surely  succor  you.  His  assistance  may  seem  to  tarry  long. 
Like  the  disciples,  you  may  toil  in  rowing  nearly  all  the  night, 
but  in  due  season  he  will  appear  for  your  relief  But  do  not 
expect  that  he  will  bring  it  to  you  in  the  way  that  you  would 
have  chosen.  The  disciples  greatly  desired  the  presence  of 
Christ,  but  they  little  thought  that  he  should  come  walking  on 
the  waters. 

"  God  moves  in  a  mysterious  way, 
His  -wonders  to  perform  ; 
He  plants  his  footsteps  on  the  sea, 
And  rides  upon  the  storm." 

Miracles  followed  miracles  in  close  succession  in  the  life  of 
Chriit.  No  sooner  had  he  said.  It  is  I:  he  not  afraid^  than  the 
disciples  received  him  into  their  ship,  and  immediately  the  wind 
ceased.  Matt,  xiv,  32 ;  and  while  they  were  wondering  at  this, 
immediately  the  ship  was  at  the  land  whither  they  went.  How  great 
was  the  power  of  Christ,  contrasted  with  the  weakness  of  man ! 
The  discipleg  had  toiled  all  the  night,  and  scarcely  advanced 
more  than  twenty-five  or  thirty  furlongs.  The  presence  of  Christ 
stilled  the  waves,  and  a  word  from  him  carried  their  ship  in  an 
instant  farther  than  they  had  advanced  through  the  whole  night. 
Here,  too,  is  a  lesson  which  the  Christian  would  do  well  to  bear 
in  mind.     Even  when  you  engage  in  the  performance  of  what  is 


296  THE   DISCIPLES   IN  THE   STORM. 

evidently  your  duty,  you  need  the  presence  and  assistance  of 
your  Saviour.  The  work  will  go  slowly  forward,  if  you  hear  not 
his  voice  saying,  It  is  I. 

Let,  then,  the  consideration  of  this  subject  teach  us  all,  above 
all  things  else,  to  desire  the  presence  and  blessing  of  our  Saviour. 
With  that,  you  can  never  be  alone.  With  that,  you  can  never 
fail  in  duty.  With  that,  you  can  never  suffer  harm.  With  that 
you  can  go  through  the  valley  of  the  shadow  of  death  unmoved. 
When  the  last  solemn  scene  in  the  world's  great  drama  is  closed, 
and  when  all  flesh  stand  together  before  the  bar  of  God,  fear  and 
trembling  shall  seize  the  hearts  of  some,  and  they  shall  call  upon 
the  mountains  and  the  rocks  to  fall  upon  them,  and  hide  them 
from  the  face  of  the  Lamb.  But  the  words  that  he  shall  then 
speak  unto  his  own  chosen  ones,  will  seem  but  the  echo  of  what 
he  said  to  the  disciples.  It  is  I:  be  not  afraid,  and  the  righteous 
shall  look  upon  him  without  fear.  They  shall  see  in  him  the 
Saviour  who  loved  and  sustained  them  on  earth,  and  who  died 
that  they  might  live  ;  and  they  shall  rejoice  in  the  prospect  of  an 
eternity  in  his  presence. 

"  'Mid  the  glorious  songs  above, 
And  praises  of  redeeming  love,  It  is  I 
Will  give  thee  peaceful  rest; 
la  my  courts  thy  home  shall  be. 
'Mid  happiness,  I'll  render  thee  forever  blest." 

Macao,  October  27,  1844. 


SERMON    XXXIV. 

OUR    PRESENT    KNOWLEDGE    IMPERFECT. 

Jesus  answered  and  said  unto  him,  What  I  do,  thou  knowest  not  now,  but  thou 
shalt  know  hereafter. — John  xiii.  7. 

These  words  were  spoken  by  our  Saviour,  on  the  memorable 
night  of  the  institution  of  the  Lord's  Supper,  and  of  his  betrayal 
into  the  hands  of  wicked  men.  They  are  words  of  deep  and  in- 
teresting meaning.  All  of  his  sayings  are  instructive,  for  no  idle 
word  ever  passed  his  lips.  But  on  an  occasion  like  the  present, 
when  his  life  was  about  to  be  taken  away ;  when  the  toils  and 
pains  of  more  than  thirty  years  were  about  to  be  consummated 
on  the  cross  ;  when  he  was  about  to  finish  the  work  which  he  came 
into  the  world  expressly  to  perform,  we  may  well  expect  a  deeper 
import,  and  a  fuller  meaning  in  all  he  said. 

When  the  supper  was  ended,  our  Lord  arose,  took  a  towel, 
girded  himself,  and  began  to  wash  the  disciples'  feet.  He  came 
first,  probably,  to  Simon  Peter ;  but  the  impetuous  disciple, 
astonished  at  this  act  of  condescension,  wished  to  prevent  what 
he  considered  too  great  a  degradation  of  his  Master.  Lord,  dost 
thou  wash  my  feet?  Our  Lord  quietly  said,  What  I  do,  thou  knoiv- 
est  not  now  ;  but  thou  shalt  hiow  hereafter;  but  this  did  not  satisfy 
Peter,  and  he  hastily  replied.  Thou  shalt  never  ivash  my  feet. 
These  words  brought  from  our  Lord  a  more  decided  declaration. 
If  I  ivash  thee  not,  thou  hast  no  part  ivith  me,  and  the  opposition  of 
Peter  was  quelled  at  once. 

I  do  not  purpose  at  present  to  dwell  on  the  import  of  Christ's 
action,  in  washing  the  disciples'  feet.  It  is  full  of  delightful 
meaning,  and  will  amply  repay  the  Christian  for  all  the  time  he 
spends  in  studying  it.  Let  us  consider  the  meaning  of  the 
words,  What  I  do,  thou  knowest  not  now  ;  hut  thou  shalt  know  here- 
after. 


298  OUR   PRESENT   KNOWLEDGE   IMPERFECT. 

The  sayings  of  our  Lord,  are  like  axioms  in  mathematics,  or 
general  truths  in  the  other  sciences.  They  have  a  force  and 
meaning,  not  confined  to  the  occasions  when  they  were  first 
announced,  and  when  we  carefully  consider  them,  they  often  sur- 
prise us  by  the  extensive  and  various  applications  of  which  they 
are  susceptible. 

The  declaration  before  us,  is  one  little  flattering  to  our  self- 
love  and  vanity.  It  proclaims  our  ignorance,  and  incompetence 
to  judge  even  of  things  that  pass  before  our  eyes,  and  in  which 
we  are  personally  interested  ;  and  yet  it  is  also  one  full  of  conso- 
lation and  of  glorious  hope.  It  tells  us,  that,  though  ignorant 
now,  we  shall  not  be  always  ignorant;  for  the  time  is  coming 
when  things  hidden  shall  be  revealed,  and  things  that  are  dark 
shall  be  made  plain.  The  words  are  to  be  understood  as  one  of 
the  general  truths  of  God's  government — to  wit,  that  at  present 
we  know  neither  the  things  that  God  is  doings  the  reasons  for 
which  he  does  them,  nor  the  mode  in  which  he  effects  his  pur- 
poses. They  tell  us  that  we  are  now  in  a  state  of  jDupilage,  in 
which,  though  some  things  are  made  known  unto  us,  yet  the  full 
disclosure  of  all  things  is  reserved  till  a  future  time. 

Much  may  be  known  of  God  even  here.  Much  is  revealed 
to  us  now,  and  we  find  abundant  cause  to  adore  his  wisdom 
which  shines  around  us.  But  even  when  we  know  most  of  his 
dealings  and  his  ways,  how  little  do  we  know.  Enough  we  know, 
to  be  satisfied  that  he  doeth  all  things  well :  but  not  enough, 
either  to  understand  fully  his  plans  and  schemes,  or  to  satisfy  the 
curiosity  that  rises  in  the  breast.  After  the  fullest  disclosures, 
we  are  obliged  to  join  with  the  patriarch  who  said,  Xo,  these  are 
parts  of  Ms  ways,  hut  how  little  a  portion  is  heard  of  him  !  but  the 
thunder  of  his  power  who  can  understand  !  Job  xxvi.  14.  The  truth 
of  this  is  soon  evident  when  we  consider  any  of  the  particulars 
in  which  his  works  are  seen. 

I.  It  is  true  that  we  know  not  now  what  our  Lord  is  doing,  in 
his  general  government  of  all. 

Our  Saviour  is  a  great  King.  All  power  in  heaven  and  earth  is 
given  unto  him,  Matt,  xxviii.  18.  He  is  constituted  head  over  all 
things  to  the  church,  Eph.  i.  22.  He  is  in  his  own  right,  Euler  of 
all,  and  Ood  over  cdl,  blessed  forever,  Rom.  ix.  5.  He  governs  the 
nations  of  the  earth ;  some  with  the  sceptre  of  his  love,  and 
some  with  a  rod  of  iron.  But  his  dominion  is  not  confined  to 
this  world.     Even  when  abased  on  earth,  the  unclean  spirits  ac- 


OUR   PRESENT   KNOWLEDGE   IMPERFECT.  299 

knowledged  that  he  had  power  over  them,  and  could  command 
them  into  the  deep ;  and  now  when  exalted  on  his  mediatorial 
throne,  all  worlds  are  subject  to  his  control.  Heaven  bows  at  his 
footstool  in  willing  subjection.  Hell  yields  a  constrained  obedi- 
ence, his  hand  is  stretched  out  over  the  earth,  and  it  is  the  footstool 
on  which  his  power  is  displayed.  How  vast  are  his  dominions ! 
How  numerous  are  his  subjects!  What  wisdom  is  required  to 
direct  the  affairs  of  this  mighty  empire !  For  it  must  be  observed, 
that  all  the  parts  of  this  empire  are  bound  together,  and  one  sys- 
tem of  government  must  pervade  the  whole.  Eemotest  influences 
are  brought  to  bear  upon  each  several  part.  Messengers  daily 
pass  and  repass  from  the  upper  sanctuary  to  this  lower  world. 
Angels  are  sent  to  minister  to  the  saints  on  earth,  or  check  the 
evils  caused  by  fallen  spirits  from  beneath.  The  conversion  of 
one  sinner  here,  sends  pulsations  of  joy  throughout  the  hosts 
around  the  throne,  Luke  xv.  10. 

God  has  a  plan  for  the  government  of  this  wide-spread  king- 
dom. To  deny  him  a  plan  and  system  of  administration,  would 
be  to  make  him  inferior  to  the  governors  of  the  earth,  for  with 
us,  every  wise  ruler  uses  foresight  in  his  administration ;  and  the 
larger  the  sphere  of  his  jurisdiction,  the  more  comprehensive  are 
his  plans,  and  the  more  carefully  does  he  seek  to  anticipate  the 
future,  that  nothing  may  take  him  by  surprise.  The  attention  of 
the  statesman  is  turned  to  everything  that  may  influence  the 
happiness  of  the  people,  and  he  is  the  most  esteemed  who  best 
understands,  and  most  carefully  provides  for  the  wants  of  all. 
How  vast  must  be  the  plans  of  our  Creator !  How  comprehen- 
sive must  be  that  system  that  embraces  all  the  interests  of  all  his 
dominions,  and  which  not  only  attends  to  the  present  wants,  but 
foresees  the  future  condition  of  each  one  of  those  dependent  on 
his  bounty.  No  sparrow  falls  to  the  ground  without  his  knowl- 
edge ;  the  young  lions  roar  after  their  prey^  and  seek  their  meat  from 
God,  and  of  the  great  and  wide  sea,  in  which  there  go  tilings 
creeping  innumerable,  both  small  and  great  beasts,  it  is  said.  These 
all  ivait  upon  thee,  that  thou  mayest  give  them  their  meat  in  due  season, 
Ps  civ.  21-27.  The  elements  are  all  under  his  control,  Fire  and 
hail,  snoiv  and  vapors;  stormy  wind  fulfilling  his  ivords,  Ps.  cxlviii.  8. 
The  planetary  worlds  move  in  obedience  to  his  command.  The 
sun  stood  still  upon  Gibeon,  and  the  moon  in  the  valley  of  Aja- 
lon,  that  his  wrath  might  be  executed  upon  the  devoted  Canaan- 
ites.  Josh.  x.  13  :  yea,  They  fought  from  heaven  ;  the  stars  in  their 


300  OUR  PRESENT   KNOWLEDGE   IMPERFECT. 

course^  fought  against  Siser a ;  that  bis  people  might  be  delivered 
from  those  that  oppressed  them,  Judges  v.  20. 

A  system  so  vast  and  complicated,  is  not  developed  iu  a 
moment.  Ages  roll  away,  and  God's  plan  for  the  government 
of  the  universe  is  gradually  unfolded.  One  generation  passeth 
away  and  another  generation  cometh^  Ecc.  i.  4.  Revolutions  change 
the  face  of  society.  Empires  rise  and  fall,  the  face  of  the  earth  is 
renewed,  Ps.  civ.  31,  but  his  plan  goes  on  in  its  slow  and  stately 
march,  to  its  appointed  consummation. 

Contemplate,  then,  this  mighty  scheme.  Behold  its  vast  extent, 
and  ask  yourselves,  "  Is  it  strange  that  God  says  to  us,  while  he 
directs  these  various  operations.  What  I  do,  thou  Icnoivest  not  now .?" 
How  can  we  know,  how  can  we  comprehend  the  whole,  when  the 
parts  are  so  far  removed  ?  We  are  like  spectators  of  some  vast 
procession,  of  which  we  catch  a  glimpse  as  it  winds  around  the 
projecting  side  of  a  hill ;  but  its  commencement  and  its  termina- 
tion are  alike  unseen  ;  or  rather,  we  are  a  part  of  that  procession, 
moving  on  in  our  appointed  station  with  the  rest;  and  though  we 
may  occasionally  turn  and  contemplate  the  part  nearest  to  our- 
selves, we  cannot  see  the  whole.  Detached  parts  present  them- 
selves, we  see  a  little  here,  and  a  little  there,  but  the  rest  is  hidden 
from  our  sight.  What  wonder,  if  in  beholding  these  apparently 
unconnected  fragments,  we  find  ourselves  unable  to  combine  them 
into  one  great  whole?  What  wonder,  if  we  cannot  trace  the 
intentions  of  Him  who  declareth  the  end  from  the  beginning,  Is. 
xlvi.  10. 

Suppose  a  child,  or  a  peasant  Avere  asked  to  consider  all  the 
schemes  of  a  statesman,  could  he  comprehend  them?  Much 
study  and  experience,  and  close  application  of  the  mind  are 
needed  to  understand  all  the  affairs  of  a  single  nation,  for  a  single 
age.  How  much  more  when  the  subject  for  consideration  is  the 
empire  of  the  Most  High,  ivhose  dominion  is  an  everlasting  domin- 
ion, and  his  kingdom  from  generation  to  generation,  Dan.  iv.  34. 
Behold,  This  cometh  forth  from  the  Lord  of  Hosts,  which  is  loonderful 
in  counsel,  and  excellent  in  working.  Is.  xxviii.  29.  Therefore,  it  is 
no  matter  of  surprise,  if  when  we  contemplate  God's  general 
government,  we  are  obliged  to  confess  our  inability  to  understand 
it  all.     He  says  to  us.  What  I  do  thou  knowest  not  now. 

II.  It  is  also  true  that  we  know  not  what  God  does  in  those 
things  which  more  particularly  concern  the  welfare  of  his  church  on 
earth. 


OUR   PRESENT   KNOWLEDGE   IMPERFECT.  301 

The  general  government  of  God,  of  which  we  have  first 
spoken,  includes  his  administration  of  the  affixirs  of  the  church. 
Indeed,  though  men  are  slow  to  believe  it,  his  general  government 
of  all,  has  special  and  primary  reference  to  the  interests  of  his 
own  people.  For  in  ancient  times.  When  the  Host  High  divided  to 
the  nations  their  inheritance,  when  he  separated  the  sons  of  Adam, 
he  set  the  hounds  of  the  nations  according  to  the  number  of  the 
children  of  Israel,  Deut.  xxxii.  8,  and  now,  by  his  appointment, 
all  things  ivorh  together  for  good  to  them  thai  love  God,  Eom,  viii.  28. 
Yet  although  this  item  is  included  in  that  of  which  we  have  just 
spoken,  it  is  well  to  make  it  a  matter  of  separate  consideration. 

The  church  of  God  is  the  object  of  his  peculiar  love  and  care. 
The  tenderest  and  the  strongest  terms  are  used  in  the  Scriptures 
to  denote  his  affection  for  it,  and  actions  stronger  than  any  words, 
prove  that  his  love  is  stronger  than  death  itself  God  spared  not 
his  own  Son  hut  freely  gave  him  up  for  us  all,  Eom.  viii.  32.  Christ 
loved  the  church,  and  gave  himself  for  it,  Eph.  v.  25.  Therefore  we 
naturally  expect  that  in  all  God's  dealings  with  his  church  he 
should  show  his  love  to  it.  So  he  does ;  but  we  expect  him  not 
only  to  show  his  love,  but  to  exercise  it  in  ways  that  shall  corres- 
pond with  our  views,  and  meet  our  wishes.  So  he  does  not.  His 
ways  are  not  as  our  ways.  He  has  modes  of  showing  his  love  to 
his  people  that  are  strange  to  us,  and  often  for  the  time  full  of 
mystery. 

Ever  since  the  fall  of  Adam,  God  has  had  a  church  on  earth ; 
and  shall  have  till  the  end  of  time.  The  gates  of  hell  shall  never 
prevail  against  Zion.  This  church  has  been  constantly  the  apple 
of  his  eye  ;  and  yet  how  varied  have  been  its  outward  states.  From 
small  beginnings,  it  has  risen  and  increased  ;  and  when  apparently 
in  the  height  of  its  prosperity  some  unknown  cause  has  affected 
it,  and  it  has  diminished,  and  become  weak.  It  has  sunk  down, 
and  for  a  time  become  almost  invisible.  Again  it  has  risen  and 
shone  with  renewed  splendor  only  to  fall  into  still  lower  depths. 
Persecutions  and  afflictions  from  without  have  oppressed  the 
church.  Dissensions  within  have  torn  her.  God's  own  hand 
has  been  upon  her.  He  has  led  her  into  the  wilderness,  Hos.  ii. 
14.  He  has  caused  her  to  pass  under  the  rod,  Ezek.  xx.  37.  He 
has  chastised  and  afflicted  her,  in  wonderful  ways,  until  as  in 
the  case  of  the  ancient  Jews,  she  has  been  a  by-word  and  a 
proverb,  among  the  nations ;  and  men  have  asked  in  astonish- 
ment, Is  this  Jerusalem,  the  beloved  of  Jehovah  f      Is  this  she  that 


302  OUR   PRESENT   KNOWLEDGE    IMPERFECT. 

icCLS  called  the  'perfection  of  beauty^  and  the  joy  of  the  whole  earth  I*  Lam. 
ii.  15.  What  hath  the  Lord  done  ?  and  the  only  answer  that 
could  be  given,  was  contained  in  the  words  of  our  Lord,  WJiatl 
do  thou  knowest  not  now.  He  directed  all  the  strokes  that  fell 
so  heavily  upon  her,  and  he  also  raised  up  deliverers  when  all 
hope  in  man  had  failed.  When  the  Israelites  were  oppressed  by 
their  enemies,  and  cried  unto  the  Lord,  he  raisedup  judges  which 
delivered  them  out  of  the  hand  of  those  that  spoiled  them.  Judges 
ii.  16;  and  oftentimes  these  judges  were  the  men  most  unlike- 
ly to  be  chosen,  and  used  instruments  that  offered  no  human  proba- 
bility of  success.  At  one  time,  Ehud,  a  left-handed  man ;  at 
another,  Jael  with  a  tent-hammer  and  nail ;  then  Gideon  and  his 
three  hundred  with  lamps  and  pitchers ;  Shamgar  with  an  ox- 
goad  ;  and  Samson  with  the  jaw-bone  of  an  ass ;  such  were  the 
instruments  with  which  God  wrought  deliverance  for  Israel. 
When  Sennacherib  with  his  mighty  host  came  to  overwhelm  the 
pious  Hezekiah,  an  angel  of  the  Lord  was  sent  forth,  who  slew  in  one 
night  all  the  flower  of  his  army.  When  the  Jews  were  dispersed 
among  the  nations,  God  turned  the  heart  of  the  Pagan  monarch 
Cyrus,  to  send  them  back  to  their  own  land.  Especially  great 
was  the  mystery  of  godliness^  when  the  Son  of  God,  even  God  him- 
self, was  manifest  in  the  flesh.  In  vain  did  he  proclaim  to  his  dis- 
ciples the  great  work  he  came  to  do,  and  the  great  sacrifice  he 
came  to  offer.  It  was  too  high  and  too  mysterious  for  their  com- 
prehension. What  he  did  they  knew  not  then.  They  understood 
not  his  saying  /  and  it  ivas  hid  from  them  that  they  perceived  it  not, 
Luke  ix.  45.  They  understood  none  of  these  things,  Luke  xviii,  34. 
These  things  understood  7wt  the  disciples  at  the  first ;  hut  \ohen  Jesus 
■was  glorified,  then  remembered  they,  John  xii.  16.  It  was  not  till 
Christ  had  opened  their  understandings  that  they  understood  his 
work.  It  was  not  until  the  Comforter  came,  whom  he  had  prom- 
ised, that  he  should  teach  them  all  things,  John  xiv.  26,  that 
they  comprehended  that  which  he  did. 

The  history  of  the  church  in  the  ages  since  the  advent  of  our 
Lord,  had  we  time  to  consider  it  now,  would  afford  us  equally  clear 
and  striking  evidences,  that  in  the  Lord's  dealings  with  her,  what 
he  does  we  know  not  now.  The  aspect  of  the  church  in  our  own 
days  affords  sufiicient  proof  Who  can  foresee  the  end  of  some  of 
the  controversies  that  now  disturb  the  peace  of  the  church  ?  Who 
shall  tell  us  how  great  shall  be  the  result  of  the  system  of  modern 
missions  to  the  heathen  which  distinguishes  the  present  from  the 


OUR  PRESENT   KNOWLEDGE   IMPERFECT.  303 

ages  that  have  preceded  it  ?  The  prophecies  and  the  providence 
of  God  alike  teach  us  that  an  important  crisis  in  the  history  of 
the  church  is  close  at  hand ;  but  who  knows  what  God  is  doing, 
or  what  the  end  of  these  things  shall  be  ? 

Closely  connected  with  this  subject  of  our  ignorance  of  what 
God  is  doing  in  the  church  is  another — our  ignorance  of  the 
meaning  of  many  parts  of  the  Scriptures.  The  word  of  God  con- 
tains a  perfect  record  of  all  his  plan  of  governing  his  church. 
The  reasons  of  his  actions  are  laid  down  there,  and  the  laws  of  his 
kingdom ;  and  were  our  minds  more  capacious,  our  faculties  more 
enlarged,  we  should  find  little  difficulty  in  understanding  them. 
But,  as  we  are  now,  we  are  obliged  to  wait  oftentimes  till  the 
event  has  taught  us  the  full  meaning  of  the  prophecy ;  till  the 
actual  completion  of  his  plan  has  taught  us  to  comprehend  the 
record  which  announces  the  plan.  It  is  not  strange,  therefore, 
that  some  things  are  hard  to  he  understood  in  the  Scriptures,  nor 
should  men  complain  if  they  find  mysteries  in  the  eternal  archives. 
You  acquire  knowledge  gradually,  in  other  sciences,  and  will  you 
become  perfect  theologians  at  once  ?  You  read  the  book  of  na- 
ture which  is  spread  out  before  your  eyes,  and  by  slow  degrees 
comprehend  a  little  of  its  contents ;  and  is  it  strange  that  the  book 
of  Eevelation  which  speaks  of  more  Avonderful  things,  should  re- 
quire equally  long  and  careful  study  ? 

III.  It  may  be  remarked,  thirdly,  that  the  modes  in  which 
God  accomplishes  his  works,  are  to  us  as  strange  and  incompre- 
hensible as  the  works  themselves.  He  sees  the  end  from  the  be- 
ginning, and  adapts  the  means  to  his  purposes.  Possessing  al- 
mighty power,  he  uses  the  most  unlikely  means  to  accomplish  his 
will.  He  maketh  even  the  wrath  of  man  to  praise  him^  and  the  re- 
mainder thereof  he  restrains,  Ps.  Ixxvi.  10.  He  uses  unconscious 
agents — many  even  unwilling  instruments — to  execute  his  pleas- 
ure. The  proud  Assyrian  who  boasted  of  his  prowess  and  of  his 
might,  of  the  strength  of  his  hand,  and  of  his  prudence,  was  but 
the  instrument  of  God  to  execute  wrath  against  a  sinful  and  hyp- 
ocritical nation,  Is.  x.  We  may  not  be  able  to  see  the  connection 
between  the  means  employed  and  the  result  intended — but  God 
has  joined  them  indissolubly  together.  He  uses  thunder-storms 
to  purify  the  physical  atmosjDhere  of  the  earth  ;  and  revolutions 
to  purge  away  the  impurities  of  the  social  and  moral  systems  of 
men.  While  the  storm  is  raging  we  may  not  see  how  it  shall  end 
in  greater  peace ;  but  after  the  tempest  he  giveth  tranquillity, 


304  OUR    PRESENT   KNOWLEDGE   IMPERFECT. 

and  though  we  know  not  now  how  he  worketh,  we  shall  know 
hereafter. 

It  is  God's  ordinary  course  to  conceal  his  workings.  He  dwells 
in  the  thick  darkness.  He  has  his  way  in  the  deep  waters :  He 
hath  his  way  in  the  whirlwind  and  the  storm^  and  the  clouds  are  the 
dust  ofhisfeet^  Nah.  i.  3.  Or  if  at  any  time  clouds  and  darkness 
do  not  surround  his  throne,  it  is  because  he  then  dwell eth  in 
light,  which  is  to  us  equally  inaccessible,  being  too  full  of  glory 
for  the  gaze  of  our  feeble  eyes,  and  from  the  throne,  the  voice 
still  comes  to  our  ears,  What  I  do^  thou  knowest  not  now. 

TV.  In  God-^s  providential  dealings  roith  particidar  persons^  there 
is  often  much  that  seems  strange.  On  no  point  are  men  so  much 
at  a  loss,  as  in  regard  to  the  unequal  distribution  of  good  and 
evil  to  good  and  bad  men ;  and  because  what  God  does,  cannot 
be  made  to  agree  with  the  preconceived  opinions  of  men,  there 
are  many  who  totally  deny  his  providential  government  and 
interposition.  Certain  it  is  that  afflictions  come  where  man  would 
not  send  them ;  that  honor  and  riches  are  bestowed  where  man 
would  have  withheld  them.  Holy  Job,  a  man  perfect  and  upright, 
and  kind  to  all,  was  deprived  of  property,  children,  and  health. 
Covered  with  sores  he  sat  upon  a  dunghill,  and  became  the  object 
of  scorn,  to  those  whose  fathers  he  would  have  disdained  to  set 
Avith  the  dogs  of  his  flock.  Job  xxx.  1.  On  the  other  hand,  the 
wicked  walk  on  every  side  and  the  vilest  men  are  exalted.  They 
live,  become  old,  yea,  are  mighty  in  power,  they  spend  their  days 
in  wealth,  and  in  a  moment  go  down  to  the  grave,  Job  xxi.  7-13, 
without  experiencing  the  pains  of  lingering  sickness  or  wasting 
disease.  These  are  not  merely  the  records  of  other  times,  they 
are  what  you  and  I  have  seen  in  our  own  days.  Have  we  not 
seen  God  send  repeated  afflictions  on  those  of  whom  no  man  could 
say,  "  they  are  worse  than  others  ?"  Have  we  not  seen  his  waves 
and  his  billows  go  over  the  heads  of  those  that  trusted  in  him  ? 
Have  we  not  seen  the  delicate  female  who  had  left  her  father's 
house  for  the  sake  of  the  perishing  heathen,  and  endured  priva- 
tions for  a  course  of  years,  to  which  in  her  own  land  she  would 
not  have  been  subjected,  prostrated  with  frequent  sickness  in  the 
land  of  her  sojourning  ?  Have  we  not  seen  her  taken  away  from 
the  bosom  of  her  husband,  and  the  children  she  bare  him,  when 
they  most  needed  her  care  ?  Have  we  not  seen  those  apparently 
best  qualified  to  carry  on  God's  work,  and  build  up  Christ's  king- 
dom, cut  down  at  the  very  moment  when  their  services  seemed 


OUR  PRESENT   KNOWLEDGE   IMPERFECT.  305 

most  indispensable  ?  Who  of  us  baa  not  felt  as  we  stood  by  the 
opened  graves  of  our  friends  who  have  recently  fallen,  or  joined 
in  the  funeral  processions  of  such  men  as  Dyer  and  Morrison,  that 
a  voice  from  heaven  was  saying  to  us,  What  I  do  thou  knowest  not 
now. 

And  in  God's  favorable  dealings  with  his  own  people,  it  is 
emphatically  true,  that  they  know  not  what  he  does.  We  are 
too  apt  to  confine  our  views  to  the  present.  We  are  too  apt  to 
think  that  when  we  have  received  a  token  of  his  favor,  that  our 
portion  is  given  us,  and  to  rejoice  in  it.  But  this  is  only  the  seed- 
time. It  is  not  the  harvest.  These  merciful  dispensations  are 
not  the  portion  of  his  people.  Is  he  now  bestowing  blessings 
upon  your  souls  ?  They  are  only  the  earnests  of  what  he  will 
hereafter  bestow.  Has  he  begun  to  receive  you  into  favor, 
and  to  show  his  love  ?  It  is  but  the  beginning,  the  end  is  not 
yet.  You  have  not  seen  all  that  he  can  and  will  do  for  you. 
You  shall  see  things  greater  than  these — yea  so  much  greater, 
that  all  your  present  experience  of  his  love  can  give  you  but  low 
and  faint  ideas  of  them ;  As  it  is  written^  eye  hath  not  seen  nor  ear 
heard,  neither  have  entered  into  the  heart  of  man,  the  things  which  God 
hath  jyrepared  for  them  that  love  him,  1  Cor.  ii.  9. 

Yes,  fellow  Christian  !  What  God  is  doing  for  you,  you  know 
not  now.  All  your  afflictions  and  all  your  joys — your  hours  of 
trial  and  your  seasons  of  repose — they  are  working  out  for  you  a 
far  more  exceeding  and  eternal  weight  of  glory.  Now,  you  may 
not  understand  them,  but  hereafter  you  shall.  For  it  is  to  be 
carefully  observed,  that  this  state  of  ignorance  shall  not  last  for- 
ever. What  I  do,  says  Christ,  Thou  hnowest  not  now,  hut  thou 
shalt  hnow  hereafter.  Even  in  this  life  we  shall  know  much.  The 
book  of  God's  word,  and  the  book  of  God's  providence  are  spread 
out  before  us ;  and  by  a  careful  study  of  them,  joined  to  earnest 
prayer  for  the  divine  illumination,  we  shall,  even  in  this  state  of 
pupilage,  make  large  advances  in  heavenly  knowledge.  Many 
of  the  mysteries  in  God's  general  government  of  the  world,  and 
in  his  dealings  with  his  church,  shall  become  plain  to  us;  and 
especially  shall  the  dark  parts  in  our  own  history  become  more 
legible.  So  often  is  this  the  case,  that  the  experience  of  all  of  God's 
children  leads  them  to  say.  It  is  good  for  me  that  I  have  been  afflicted. 
And  there  is  a  promise  left  to  those  who  will  apply  to  the  study 
of  these  things,  for,  Whoso  is  wise  and  will  observe  these  things^ 
even  they  shall  uyiderstaml  the  loving  kindness  of  the  Lord,  Ps.  cvii.  43. 
20 


306  OUK   PKESENT   KNOWLEDGE   IMPERFECT. 

But  though  even  in  this  life,  we  ma}^  learn  much  of  what  God  is 
doing,  we  cannot  learn  all.  The  scene  is  too  vast  to  be  surveyed 
from  any  elevation  this  world  affords — the  prospect  is  too  extended 
to  be  accurately  beheld  by  eyes  so  feeble  as  ours  now  are.  Tlioa 
shall  know  lieveafter,  but  it  shall  be  in  the  other  world,  and  this 
consideration  is  both  a  matter  of  hope  to  the  Christian,  and  a 
solemn  warning  to  the  impenitent. 

One  of  the  most  delightful  of  the  occupations  of  heaven  will 
be  to  trace  the  dealings  of  God  with  our  world.  Then,  the  map 
of  his  providence  shall  be  spread  out  before  the  Christian,  and 
every  defect  being  removed  from  his  vision,  he  shall  see  clearly 
what  now  is  seen  but  in  part.  The  ways  of  God  to  man  shall 
then  be  fully  justified.  Nor  shall  a  doubt  remain,  but  that  He 
hath  done  all  things  well.  Even  those  things  which  are  now  ob- 
scure, shall  be  seen  to  have  been  ordered  in  the  highest  wisdom, 
and  the  believer  shall  be  astonished  to  see  how  God  was  leading 
him  along,  guarding  him  from  dangers  and  supplying  every  want, 
when  he  thought  himself  utterly  desolate  and  forsaken.  Now  he 
leadeth  the  blind  in  a  way  they  hnoio  not^  Is.  xlii.  16,  but  then  they 
shall  confess  that  the  way  of  infinite  wisdom,  though  ofttimes 
veiled  in  clouds  and  darkness,  was  by  far  the  best  that  could  have 
been  chosen,  Now  we  see  through  a  glass  darldy ;  hut  then  face  to 
face;  now  I  know  in  part^  hut  then  shall  I  know  even  as  lam  knoivn, 
1  Cor.  xiii.  12.  As  it  has  been  well  expressed  by  the  Christian 
poet, 

"  Then  shall  I  see  and  feel  I  know, 
All  I  desired  or  wished  below, 
And  every  power  find  sweet  employ 
In  that  eternal  world  of  joy." 

But  to  the  impenitent  and  unbelieving,  this  aspect  of  the  subject 
is  one  for  solemn  consideration.  In  heaven  there  shall  be  full 
knowledge  of  all  of  God's  doings,  and  this  shall  be  a  source  of  joy 
unspeakable — but  in  the  world  of  woe,  all  knowledge  shall  be  an 
aggravation  of  the  miseries  of  the  lost.  Now,  men  make  it  an 
excuse  that  they  cannot  understand  what  God  is  doing,  that  some 
things  are  too  obscure,  some  are  almost  absurd,  some  unjust. 
But  in  the  other  world,  all  these  excuses  Avill  be  shown  to  be 
futile.  Thou  shalt  know  hereafter,  that  the  Judge  of  all  the  earth 
doeth  right.  Thou  shalt  know  hereafter,  there  was  nothing  in  all 
he  did  to  give  occasion  to  these  captious  cavillings.  Tliou  shalt 
know  hereafter,  the  glories  of  that  world  to  which  he  invites  our 
race,  the  full  salvation  offered  to  all,  and  that  the  fault  is  not  with. 


OUR   PRESENT   KNOWLEDGE    IMPERFECT.  307 

God,  but  witli  man,  that  any  of  our  race  are  finally  excluded  from 
the  paradise  of  God,  '  Thou  shalt  hiow  hereafter — but  God  grant, 
that  none  of  us  may  know  by  our  own  experience,  the  terrors  of 
the  Lorcl^  and  the  miseries  of  those,  who,  for  their  own  sins,  have 
been  thrust  down  to  hell ! 

The  length  of  the  remarks  already  made  prevents  me  from 
adding  more  than  these  three  short  practical  reflections : — 

1.  Learn  patience  and  submission  to  God's  will.  Take  it  for 
granted  that  though  you  understand  not  all  he  says  and  does,  yet 
he  is  wise  and  good  in  all.  Be  not  surprised  that  you  cannot 
understand  all  his  dealings  with  you  now ;  and  wait  till  the  time 
he  is  pleased  to  explain  them. 

2.  Study  carefully  the  dealings  of  God  with  man,  and  pray  for 
the  illumination  of  the  Spirit.  Thus  shall  you  understand  some- 
what of  the  ways  of  God. 

3.  Repose  confidence  in  God.  There  is  no  other  in  whom 
you  can  confide.  He  has  already  shown  you,  that  even  when 
you  knew  not  what  he  did,  you  had  abundant  reason  to  say,  he 
did  it  well.  His  character  is  such  that  even  though  he  hide  him- 
self he  cannot  do  iniquity.  Therefore  say  like  the  patriarch  Job, 
Though  he  slay  me  yet  loill  I  trust  in  him.  Thus  acting  you  shall 
understand  the  meaning  of  the  Saviour's  words.  What  I  do  thou 
Tcnowest  not  now,  but  thou  shalt  hwiv  hereafter. 

Macao,  Dec.  1,  1844. 


SERMON    XXXV. 

INVITATION    TO    COME    UNTO    CHRIST. 

In  the  last  day,  that  great  day  of  the  feast,  Jesus  stood  and  cried,  saying,  If  any  man 
thirst,  let  him  come  unto  me  and  drink. — John  vil  37. 

The  Jews  had  three  great  feasts  in  every  year.  The  i^assover 
was  held  iu  the  i]rst  month  of  the  sacred  year,  in  commemoration 
of  the  departure  of  the  children  of  Israel  out  of  Egypt.  The 
feast  of  iveeks  was  held  seven  weeks  after  the  passover,  and  was 
commonly  called  from  that  circumstance,  the  Pentecost,  or  liftieth 
day.  It  was  observed  as  a  time  of  thanksgiving  for  the  law  given 
fifty  days  after  they  left  Egj-pt.  The  feast  of  tabernacles  was  held 
in  the  seventh  month  of  the  sacred  year,  which  was  the  last  of 
the  civil  year ;  hence  it  is  sometimes  called  the  feast  in  the  end  of 
the  year,  Exod,  xxiii.  16.  The  special  object  of  this  feast  was  to 
remember  the  goodness  of  God  to  their  forefathers,  while  they 
dwelt  in  tabernacles  in  the  wilderness,  in  memory  of  which  the 
Jews  were  commanded  to  pass  the  seven  days  of  the  feast  in 
booths.  It  was  also  intended  as  a  feast  of  thanksgiving  for  the 
fruits  of  the  ground  which  were  then  all  safely  gathered  in,  and 
stored  away  for  the  winter.  On  this  account  it  was  sometimes 
called,  the  feast  of  ingathering  J  Exod.  xxiii.  14. 

In  each  of  these  feasts  all  the  males  in  the  land  were  required 
to  appear  before  the  Lord  in  Jerusalem ;  and  the  numbers  that 
were  often  collected  there  almost  surpass  belief.  It  is  recorded 
by  Josephus  that  several  millions  of  people  were  assembled  at  Je- 
rusalem at  some  of  these  feasts. 

Although  the  passover  was  probably  the  most  solemn  of  all 
the  feasts  of  the  Jews,  yet  none  seems  to  have  been  more  care- 
fully observed  than  the  feast  of  tabernacles,  concerning  which 
mention  is  made  in  the  text.  It  was  a  time  of  gratitude  for  all 
the  goodness  of  God  to  their  fatlicrs  in  the  wilderness,  and  of 
praise  for  all  the  mercies  they  had  received  from  him  during  the 


INVITATION  TO   COME    UNTO   CHRIST.  809 

year  then  closing.  It  was  tlie  general  thanksgiving  day  of  the 
nation,  a  time  of  gladness,  and  of  sending  of  portions  one  to  ano- 
ther. It  was  concerning  this  feast,  that  the  Lord  said,  Thou  shall 
rejoice  in  thy  feast^  thou  and  thy  son  and  thy  daughter^  and  thy  man- 
servant^ and  thy  maid-servant^  and  the  Levite,  the  stranger,  and  the 
fatherless,  and  the  widow  that  are  within  thy  gates.  Seven  days  shalt 
thou  heep  a  solemn  feast  unto  the  Lord  thy  God  in  the  place  which  the 
Lord  shall  choose  ;  because  the  Lord  thy  God  shall  bless  thee  in  all  thine 
increase,  and  in  all  the  worhs  of  thine  hands ;  therefore  thou  shalt 
surely  rejoice,  Deut.  xvi.  14,  15. 

The  last  day  of  the  feast  of  tabernacles  v,'as  the  great  day  of  the 
feast.  It  was  the  last  of  all  the  feast  days  of  the  year — it  was  the 
closing  act  of  praise  to  God  for  unnumbered  mercies.  It  is  prob- 
able also  that  the  sacrifices  and  services  of  that  day  had  peculiar 
reference  to  their  expected  Saviour.  The  sacrifices  were  not  so 
numerous  on  that  day  as  on  the  preceding  days.  On  the  first  day 
thirteen  bullocks  were  offered  in  sacrifices ;  on  the  second  twelve, 
on  the  third  eleven,  and  thus  down  to  the  seventh,  on  which 
seven  were  offered,  and  on  the  eighth  only  one.  By  this  it  might 
have  been  intended  to  signify  that  the  multiplied  sacrifices  and 
ceremonies  of  the  Mosaic-law  must  gradually  give  way  and  be 
abolished  ;  while  the  one  offering  of  Christ  should  perfect  forever 
them  that  believe.  If  this  were  the  intention,  there  was  a  pe- 
culiar propriety  in  calling  it,  the  great  day  of  the  feast. 

On  this  day  the  multitude  in  the  temple  was  the  greatest ; 
from  all  parts  of  the  land  they  came.  The  high  and  the  low,  the 
rich  and  the  poor,  were  there,  and  they  had  a  solemn  assembly,  ac- 
cording to  the  manner,  Num.  xxix.  35  ;  Neh.  viii.  18. 

Our  Saviour  too  was  there.  Curiosity  was  awake  concerning 
him,  for  already  his  fame  had  spread  far  and  near.  He  had  not 
gone  up  to  the  feast  at  its  commencement,  and  his  absence  had 
excited  surprise,  John  vii.  11.  But  in  the  midst  of  the  feast  he 
came,  went  boldly  up  to  the  temple  and  taught.  The  people 
wondered,  and  crowded  around  to  hear  him;  but  the  Phar- 
isees were  enraged  and  sent  men  to  take  him.  But  his  hour  was 
not  yet  come,  and  he  continued  unmoved  and  unharmed  at  his 
post.     He  was  the  theme  of  endless  curiosity  and  remark. 

Learned  men  tell  us,  that  among  the  ceremonies  of  that  day, 
one  of  the  most  imposing  and  interesting  was,  the  pouring  out  of 
water  before  the  altar  of  the  Lord.  The  priests  went  down  in 
their  priestly  robes,  and  drew  water  from  the  fountain  of  Siloam 


310  INVITATION  TO   COME    UNTO   CHRIST. 

in  a  golden  vessel,  and  as  they  poured  it  out  at  the  foot  of  the 
altar,  the  multitude  waved  their  palm-branches  and  sang  the 
song  of  Isaiah,  Behold  Ood  is  my  salvation^  I  will  trust  and  not  he 
afraid;  for  the  Lord  Jehovah  is  my  strength  and  song  ;  he  also  is  be- 
come my  salvation.  Therefore  with  joy  shall  ye  draw  water  out  of 
the  ivells  of  salvation^  Is.  xii.  2,  3. 

It  would  seem  that  it  was  about  the  time  of  the  performance 
of  this  interesting  ceremony  that  our  Saviour  uttered  the  words 
of  our  text.  He  took  his  stand  in  a  conspicuous  place  in  the 
temple,  and  lifting  up  his  voice,  he  cried,  If  any  man  thirst,  let 
him  come  unto  me  and  drink.  He  that  helieveth  on  me,  as  the  Scrip- 
tures hath  said,  oiit  of  his  helly  shall  flow  rivers  of  living  water. 

The  blessings  of  salvation  are  often  compared  to  streams  of 
water,  and  those  who  need  and  desire  salvation,  are  said  to  thirst 
after  these  streams.  This  is  a  favorite  comparison  of  our  Saviour's. 
and  if  we  divest  the  expression  of  its  figurative  dress,  his  mean- 
ing in  the  passage  before  us  is,  that  he  is  able,  willing  and 
ready  to  bestow  salvation  upon  every  one  who  will  apply  to  him 
for  it.     Let  us  consider, 

I.  To  WHOM  THE  INVITATION  IS  ADDRESSED.  If  any  man 
thirst.  There  is  no  exception  or  limitation  here.  Christ  did  not 
stand  in  a  corner,  or  speak  in  a  whisper,  when  he  uttered  these 
words.  He  did  not  speak  to  one  more  than  to  another,  but  he 
lifted  up  his  voice  so  that  all  might  hear.  The  multitude  were 
there.  They  saw  the  sparkling  waters  of  Siloam,  as  they  were 
poured  out  at  the  foot  of  the  altar,  and  rolled  along  the  marble 
floor  of  the  temple  court.  They  thought  of  the  streams  from  the 
rock  which  had  supplied  their  fathers  in  the  desert,  and  of  the 
early  and  the  latter  rain,  in  their  own  favored  land,  which  had 
filled  their  brooks,  and  caused  their  springs  to  overflow.  For 
these  they  had  given  thanks,  and  Christ  now  calls  their  attention 
to  the  still  greater  blessings,  even  the  living  luaters  he  had  to  be- 
stow. Their  minds  were  too  apt  to  be  satisfied  with  the  water 
they  then  possessed,  and  to  desire  nothing  better  than  the  streams 
of  the  earthly  Canaan.  Like  the  woman  of  Samaria,  when  the 
Son  of  God  spoke  to  her  of  living  water,  she  thought  but  of  water 
to  quench  her  bodily  thirst.  But  Christ's  wish  was  to  turn  their 
minds  to  higher  than  mere  earthly  blessings.  If  any  man  drank 
of  this  water,  he  must  thirst  again,  aye,  and  die  too ;  for  their 
fathers  who  had  eaten  the  manna,  and  drank  the  water  from  the 
rock  in  the  desert,  were  all  dead  ;  but  Christ  had  that  to  bestow, 


INVITATION   TO   COME   UNTO   CHRIST.  311 

which  should  be  in  tliem  a  ivell  of  water  springing  up  to  everlasting 
life,  John  iv.  14. 

If  any  man  thirst.  It  matters  not  who.  Be  he  high  or  low, 
be  he  rich  or  poor,  the  only  qualification  Christ  requires,  is  that 
he  be  thirsty  ;  that  he  desire  a  blessing.  Doubtless  our  Saviour 
had  in  mind,  that  precious  invitation  in  Isaiah,  Ho  every  one  that 
thirsteth,  come  ye  to  the  waters  ;  and  he  that  hath  no  money  ;  come  ye, 
buy  and  eat ;  yea  come,  buy  wine  and  milk  without  money,  and  with- 
out price,  Is.  Iv.  1. 

This  invitation  is  a  public  and  a  loud  one.  Doth  not  wisdom 
cryf  and  understanding  put  forth  her  voice?  She  crieth  at  the 
gates,  at  the  entry  of  the  city,  at  the  coming  in  at  the  doors  ;  unto  you, 
oh  men,  I  call ;  and  my  voice  is  to  the  sons  of  tnen,  Pro  v.  viii.  1-4; 
see  i.  20,  21 ;  ix.  1-4.  It  is  made  in  every  variety  of  form,  if  so 
be  men  will  hear  it.  The  Spirit  and  the  bride  say,  come.  And  let 
him  tJiat  heareth  say,  come.  And  let  him  that  is  athirst  come  ;  and 
ivhosoever  ivill,  let  him  take  the  water  of  life  freely,  Eev.  xxii.  17. 

It  is  an  earnest  call.  God  forbid  we  should  think  he  maketh 
any  call  not  sincerely.  He  describes  himself  after  the  manner 
of  men,  as  7'ising  up  early  and  sending  his  prophets  and  messen- 
gers, Jer.  XXV.  4.  He  sends  them  everywhere  to  proclaim  his 
message,  telling  them  to  go  even  to  the  highways  and  hedges, 
and  to  use  so  much  earnestness  with  men  as  even  to  compel  them 
to  come  in,  Luke  xiv.  23. 

He  hath  enough  for  all.  The  fountain  Christ  has  opened,  is 
not  like  the  fountains  we  see  on  earth,  where  only  a  few  can  be 
supplied  at  once,  while  others  must  stand  and  wait,  or  even 
return  empty  away.  Were  the  whole  world  to  come,  here  flows 
enough  to  satisfy  them  all.  Were  all  nations  to  crowd  around  at 
once,  still  we  should  say.  And  yet  there  is  room.  The  merits  of 
Christ  are  unspeakable ;  the  salvation  he  procured  is  an  infinite 
salvation.  Therefore,  let  Israel  hope  in  the  Lord,  for  with  the  Lord 
there  is  mercy,  and  with  him  is  plenteous  redemption,  Ps.  cxxx.  7. 

Were  Jesus  Christ  a  man  like  ourselves,  his  righteousness 
could  not  profit  us.  He  would  need  it  all  for  himself.  But  he  is 
not  a  man  as  we  are.  The  union  of  the  Godhead  with  his  man- 
hood, gave  his  person  an  infinite  dignity,  and  his  suflferings  an 
infinite  value.  This  whole  world  is  lost,  yet  no  other  sacrifice  is 
needed  to  atone  for  every  sin,  and  procure  eternal  life  for  all. 
By  one  offering,  he  perfects  forever  tliem  that  are  sanctified,  Heb. 
X.  14,      '    • 


312  INVITATIOX   TO   COME    UNTO   CHRIST. 

The  offer  of  Christ  in  the  text  is  a  universal  offer.  If  any 
man  thirsty  let  him  come. 

The  sensation  of  thirst,  is  one  that  every  person  must  have 
experienced.  It  has  different  degrees  of  intensity,  and  always 
produces  a  desire  for  that  which  shall  allay  it.  When  we  are 
long  deprived  of  water,  the  sensation  becomes  one  of  the  most 
painful  we  ever  feel.  Even  hunger  is  not  so  tormenting.  Every 
power  of  the  body  fails,  the  strength  is  exhausted,  the  eyes 
become  dim,  the  tongue  cleaves  to  the  roof  of  the  mouth,  and 
unless  the  thirst  be  quenched,  death  soon  comes.  AVhen  suffer- 
ing from  long-continued  and  excessive  thirst,  there  is  no  sacrifice 
we  would  not  make  to  quench  it.  Kingdoms  have  been  sold  for 
a  draught  from  the  cooling  stream.  True,  such  painful  thirst  is 
not  often  felt,  but  thirst  in  any  degree  is  unpleasant,  and  excites 
the  desire  for  something  to  satisfy  the  want  that  is  felt. 

And  who  has  not  felt  this  thirst,  in  spiritual  things  ?  Who, 
that  has  been  born  in  a  Christian  land,  does  not  feel  that  he  is 
naturally  in  a  dry  and  thirsty  land,  where  no  ivater  is  f  Ps.  Ixiii.  1. 
Who,  that  has  thought  at  all  of  his  own  condition,  does  not  know 
that  he  is  naturally  far  from  God,  the  fountain  of  righteousness, 
and  all  true  delights  ?  Who  does  not  feel  that  he  needs  some- 
thing which  he  has  not  naturally,  ere  he  can  satisfy  all  the  desires 
of  his  soul,  and  his  aspirations  after  blessedness  ?  Who  does  not 
make  frequent  efforts  to  satisfy  these  desires  ?  Some,  na}',  most 
men  seek,  and  for  the  time  satisfy  themselves  by  seeking,  in  mere 
outward  forms  and  external  services,  that  which  shall  quiet  the 
thoughts  of  a  future  life,  which  arise  in  their  hearts ;  and  many 
there  be,  who,  by  such  means,  succeed  in  repressing  the  uneasy 
emotions  of  conscience. 

To  all  such  is  the  invitation  of  Christ  addressed,  though, 
alas !  they  seldom  hear  it.  You  are  thirsty — you  desire  eternal 
life — ^you  would  avoid  the  wrath  of  God,  and  though  for  the 
present  your  thirst  is  somewhat  quenched,  it  is  not  satisfied.  To 
you  is  the  word  of  this  salvation  sent.  To  you  I  repeat  the 
words  of  Christ,  If  any  man  thirst,  let  him  come  unto  me,  and  drink. 
You  have  been  told  of  your  need,  and  your  conscience  responds 
to  the  truth  of  what  has  been  said.  What  excuse  now  can  you 
make,  for  not  accepting  of  the  invitation  ?  A  fountain  is  opened, 
streaming  abundantly,  and  you  are  urged  to  come  and  partake. 
Turn  not  aside  from  these  cool,  flowing  streams — from  this 
exhaustless  fountain.     Seek  not  to  quench  your  thirst  at  other 


INVITATION  TO   COME    UNTO   CHRIST.  313 

streams,  for,  though  you  may  succeed  for  a  moment,  it  will  but 
aggravate  your  pains  in  the  end. 

But  there  are  some  who  feel  this  thirst  more  sensibly.  There 
are  some  who  have  more  deeply  considered  their  own  condition, 
and  felt  their  own  wants.  There  are  some  who  are  sensible  that 
they  are  in  a  dry  and  thirsty  land;  who  have  gone  to  every 
fountain  opened  by  men,  or  of  their  own  discovery,  and  have 
returned  unsatisfied ;  and  who  are  convinced  that,  unless  they 
obtain  the  water  of  everlasting  life,  they  must  perish  forever. 
Like  the  stricken  deer,  wounded  and  pursued  by  the  hunters, 
that  longs  for  the  cooling  brooks,  they  are  fleeing  from  the 
wrath  of  God,  which  seems  armed  against  them,  and  earnestly 
desire  to  find  the  shelter  and  the  refreshment  of  the  protected 
spring.  They  are  such  as  have  seen  that,  except  in  God's  mercy, 
there  is  no  shelter  from  God's  wrath  ;  and  with  the  Psalmist,  their 
cry  is.  As  the  hart  2^(^ntet]i  after  the  water  brooks^  so  panteth  my  soul 
after  thee,  0  God.  My  soul  thirstetli  for  God,  for  the  living  God,  Ps. 
xlii.  12.  This  desire  after  God  and  his  salvation,  is  one  that 
excites  to  action,  and  to  efforts  to  obtain  it.  The  thirsty  man 
does  not  satisfy  himself  with  mere  desires  for  water,  he  uses 
every  exertion  to  obtain  it,  convinced  that  he  must  obtain  it  or 
die.  Thus,  too,  acts  the  man  who  feels  this  spiritual  thirst.  His 
language  is  again  the  language  of  the  Psalmist,  0  God,  thou  art 
my  God;  early  luill  I  seek  thee;  my  soul  thirsteth  for  thee,  my  flesh 
longethfor  thee,  in  a  dry  and  thirsty  land,  ivhei^e  no  water  is ;  to  see 
thy  poioer  and  glory,  so  as  I  have  seen  thee  in  the  sanctuary,  Ps.  Ixiii. 
12.  Early  and  late  does  he  seek  God,  if  so  be  he  may  be  gracious 
to  him.  With  earnest  prayer  does  he  call  upon  him,  if  he  may 
thereby  obtain  the  blessing  he  desires.  /  stretch  forth  my  hands 
unto  thee ;  my  soul  thirsteth  after  thee,  as  a  thirsty  land,  Ps. 
cxliii.  6. 

Is  there  any  one  here  present  that  thus  thirsts  after  God  ? 
Do  you  feel  your  need,  and  long  to  have  it  supplied  ?  Do  you 
lift  up  your  hands  with  prayer  to  God?  Then  to  you  is  the 
invitation  of  Christ  addressed.  Do  not  make  excuses.  Do  not 
say,  "  I  do  not  feel  thirsty  enough,  I  am  not  fit  to  come.  My 
desires  are  not  strong  enough."  There  are  different  degrees  of 
thirst,  but  who  thinks  of  waiting  till  he  is  perishing,  before  he 
drinks  ?  There  are  different  degrees  of  intensity  of  desire  after 
salvation,  but  Christ  has  nowhere  said  how  strong  those  desires 
must  be.     Do  you  desire  at  all  ?     That  is  sufficient.     Are  you 


« 


314  INVITATION   TO   COME    UNTO   CHRIST. 

thirsty  at  all?      Then  hear  the  invitation,   ZTo,  every  one  that 
thmsieth,  come  ye  to  the  waters ;  for  it  is  Christ  himself  who  says, 
If  any  man  thirst,  let  him  come  unto  me,  and  drink. 
'  Let  lis  consider, 

II.   The   INVITATION  ITSELF. 

Com,e  unto  me,  and  drink.  You  have  been  desirous  of  happi- 
ness, and  have  long  been  seeking  it.  Your  soul  has  thirsted,  and 
you  have  endeavored  to  quench  that  thirst,  but  where  have  you 
sought  to  do  so  ?  It  may  be  in  yourselves,  but  the  vainest  of 
mortals  must  confess,  that  alone  he  is  not  sufficient  for  his  own 
happiness.  You  have  sought  it,  perhaps,  in  the  society  of  friends, 
and  the  delights  of  the  domestic  circle.  Far  be  it  from  me  to 
speak  disparagingly  of  these.  Well  do  I  know  that  there  are  no 
sweeter  earthly  enjoyments  than  those  of  family  and  friends — but 
who  knows  not  that  few  are  so  uncertain?  Who  knows  not,  by 
painful  experience,  that  the  friend  we  love  most,  may  be  the  first 
that  is  taken  from  us  ?  Who  knows  not  the  anxieties  connected 
with  those  that  remain  ?  You  have  sought  for  happiness  in  lite- 
rary pursuits,  in  the  arena  of  political  contest,  among  the  quick- 
sands of  mercantile  business.  It  may  be  you  have  gone  lower 
down,  and  sought  for  it  among  baser  pursuits  and  sensual  gratifi- 
cations. Have  you  found  the  object  of  your  search  ?  And  are 
you  satisfied  now  ?  Does  no  longing  desire  arise  in  your  bosoms, 
which  you  feel  cannot  be  gratified  by  such  enjoyments  as  these  ? 
Alas !  they  are  but  broken  cisterns  at  best.  In  vain  will  you 
attempt  to  satiate  an  immortal  soul  with  such  feeble,  transient, 
summer-like  brooks  as  these.  The  streams  are  impure  and  small 
at  best,  and  though  you  drink  even  to  repletion,  yet  you  thirst 
again.  Search  creation  round,  and  if  you  are  honest  with  your 
own  hearts,  you  will  say  with  the  disciples  at  last,  Lord,  to  ivhom 
shall  we  go  ?     Thou  hast  the  ivords  of  eternal  life,  John  vi.  68. 

Come  therefore  unto  Christ.  Come  out  of  yourselves.  Ke- 
nounce  utterly  all  dependence  on  your  own  merits  and  righteous- 
ness, even  as  the  apostle  Paul  did,  (Phil,  iii.)  Come  away  from 
the  vanities  of  the  world.  Cease  to  expect  pleasure  from  the 
sparkling  fountains  that  murmur  and  play  around  you.  You 
cannot  serve  God  and  mammon.  You  cannot  enjoy  the  pleas- 
ures of  this  world,  and  the  sense  of  God's  favor.  If  the  cross  of 
Christ  be  borne  at  all,  it  must  be  borne  alone.  And  why  should 
any  man  wish  to  combine  the  service  of  God  with  that  of  the 
world  ?     Is  the  service  of  the  world  so  pleasant,  and  its  rewards 


INVITATION  TO   COME   UNTO   CHRIST.  315 

SO  rich,  tliat  we  should  covet  them,  when  we  liave  appHed  for  a 
place  among  the  followers  of  Christ  ?  Is  not  his  service  and  the 
rewards  he  offers  sufficient  to  satisfy  every  desire  ? 

He  can  supply  all  your  wants,  and  he  has  promised  to  do  it. 
Hear  him  saying  in  Isaiah,  When  the  poor  and  needy  seek  water, 
and  there  is  none,  and  their  tongue  faileth  for  thirst,  I  the  Lord  will 
hear  them,  I  the  Ood  of  Israel  will  not  forsake  them.  I  luill  open  riv- 
ers in  high  places,  and  fountains  in  the  midst  of  the  valleys.  I  will 
make  the  luilderness  a  pool  of  water,  and  the  dry  land  springs  of  water. 
Is.  xli.  17,  18.  And  again  he  says,  /  will  pour  water  upon  him 
that  is  thirsty,  and  floods  upon  the  dry  ground  ;  I  will  pour  my  Spirit 
upon  thy  seed,  and  my  blessing  upon  thine  offspring.  Is.  xliv.  3. 

It  need  scarcely  be  said,  that  under  this  comparison  of  water, 
all  the  blessings  of  Christ's  salvation  are  intended,  and  of  those 
blessings,  the  chief  is  the  pardon  of  sin,  which  we  obtain  through 
the  sacrifice  of  Christ,  and  the  shedding  of  his  blood  for  sin.  It 
was  in  reference  to  this  sacrifice,  and  its  effects  in  procuring  the 
pardon  of  sin,  that  Christ  said.  My  flesh  is  meat  indeed,  and  my 
hlood  is  drink  indeed,  John  v.  54-58.  Another,  and  equally  im- 
portant blessing,  intended  by  our  Saviour,  was  the  gift  of  the 
Holy  Spirit,  to  quicken  our  souls,  to  strengthen  us  in  duty,  to 
sanctify  our  natures,  and  prepare  us  for  heaven  ;  and  it  was  this 
gift  of  the  Spirit  that  he  had  in  mind  chiefly  when  he  uttered  the 
words  of  the  text ;  for  in  the  next  verse  it  is  said,  This  spake  he 
of  the  Spirit  ivhich  they  that  believe  on  him  should  receive. 

These  blessings,  the  pardon  of  sin,  and  the  gift  of  the  Holy 
Spirit,  are  those  which  of  all  others  we  most  need,  and  for  which 
the  convinced  sinner  and  the  established  Christian  chiefly  long, 
and  these  we  obtain  only  from  Christ.  How  much  are  we  bound 
to  give  thanks  to  God,  that  the  fountain  which  was  once  opened 
only  to  the  Jews,  is  now  made  accessible  to  all  nations,  and  that 
we  Gentiles  are  invited  to  come  and  partake  with  them.  The 
Gentiles  now  come  from  the  ends  of  the  earth — for  the  call  is  to 
every  one  that  thirsteth — and  all  who  come  are  made  alike  wel- 
come. 

And  as  this  invitation  is  universal,  so  it  is  free.  You  need 
bring  no  price  in  your  hands.  The  fountain  is  flowing,  and  you 
have  but  to  come  and  to  ask  ;  for  he  who  calls  you  to  come,  says 
also,  /  ivill  give  unto  him  that  is  athirst  of  the  fountain  of  the  water 
of  life  freely,  Eev.  xxi.  6. 

Are  there  any  here  present,  who  thirst  for  living  streams,  but 


316  INVITATIOX  TO   COME   UNTO   CHRIST. 

have  not  yet  obtained  ?  Your  case  is  one  of  peculiar  interest, 
and  of  peculiar  danger.  You  desire  life,  and  be  assured  your  de- 
sire must  be  satisfied  in  some  waj- .  But  the  danger  is,  tbat  the 
great  adversary  of  souls,  aware  of  your  desire,  and  fearful  lest  you 
should  escape  his  grasp,  should  tempt  you  to  drink  of  the  foun- 
tains he  himself  has  opened,  and  forget  him  who  alone  can  supply 
/your  need.  Beware  lest  in  an  evil  hour  you  consent  to  his  allure- 
j  ments,  and  satisfy  yourselves  with  anything  less  than,  or  other 
t  than  Christ.  A  greater  sin  you  cannot  commit,  nor  one  more 
likely  to  incur  the  just  displeasure  of  the  compassionate  Saviour. 
Will  a  man  leave  the  snow  of  Lebanon  ivhich  comelhfrom  the  rock  of 
the  field?  or  shall  the  cold  flowing  luaters  that  come  from  another  place 
he  forgotten  ?  Jer.  xviii.  14.  You  feel  your  need — come  to  the 
fountain  opened,  while  it  is  opened,  and  grieve  not  the  Spirit,  and 
the  Saviour  who  sends  the  Spirit,  by  longer  delay.  Be  assured 
of  a  hearty  welcome  when  you  come,  and  if  doubts  or  fears  arise 
in  your  hearts,  bring  them  to  the  Saviour,  and  plead  his  own 
promise,  as  the  reason  why  you  come.  He  will  not  cast  you  out, 
nor  reject  your  plea.  Fellow-Christian,  you  have  already  drank 
of  this  fountain,  and  know  its  sweetness.  But  you  have  need  to 
come  to  it  constantly,  and  the  oftener  you  come,  the  more  you 
shall  delight  in  it.  Apply  to  the  Saviour  daily,  and  he  will  give 
you  the  water  of  life,  which  shall  refresh  you  in  your  pilgrimage 
through  this  weary,  thirsty  land.  Be  satisfied  with  this  alone, 
and  daily  desire  larger  measures  of  it.  Blessed  are  they  which  do 
hunger  and  thirst  after  righteousness,  for  they  shall  be  filled,  Matt.  v.  6. 
But  beware  that  you  seek  not  to  satisfy  your  desires  at  any 
other  fountain.  To  whom  can  you  go  but  to  the  Saviour  ?  It 
was  a  sore  complaint  that  God  made  of  his  ancient  people,  Mi/ 
people  have  committed  two  evils  ;  they  have  forsaken  me,  the  fountain 
of  living  waters,  and  hewed  them  out  cisterns,  broken  cisterns,  that  can 
hold  no  water,  Jer.  ii.  13.  To  say  nothing  of  the  evil  of  this 
course,  of  seeking  for  happiness  in  any  but  in  God  alone  (though 
that  should  affect  you  deeply),  it  is  one  most  destructive  to  all 
your  own  peace  and  happiness.  If  you  are  God's  children,  he 
will  not  suffer  you  to  find  happiness,  except  in  himself  alone.  He 
is  jealous  for  his  own  honor  and  prerogatives,  and  you  shall  glo- 
rify him  most,  and  consult  your  own  good  most,  by  coming  to 
him,  constantly  and  alone. 

Macao,  December  15,  1844. 


SERMON    XXXVI. 

UNWILLINGNESS    TO   COME    UNTO   CHRIST. 
Ye  will  not  come  to  me,  that  ye  might  have  life. — John  v.  40. 

The  invitations  of  the  gospel  are  numerous,  loud,  earnest,  and 
tender.  All  men  without  exception,  are  invited  to  come  unto 
the  Saviour,  and  obtain  eternal  life,  and  it  cannot  be  supposed 
that  these  invitations  are  not  sincere  on  God's  part.  Warnings 
and  reproofs  are  directed  against  those  who  will  not  come,  and 
everything  in  the  Scriptures  tends  to  show  us,  that  life  aiid  deaih^ 
blessing  and  cursing,  are  set  before  us,  that  we  may  choose  life, 
and  live  forever,  Deut.  xxx.  19. 

And  yet,  in  all  ages  of  the  world,  the  mass  of  mankind  have 
heard  the  offers  of  life,  and  passed  them  by  in  silent  neglect,  or 
open  contempt.  When  our  Lord  appeared  in  person  on  the 
earth,  though  many  believed  on  him,  the  mass  of  the  nation  re- 
jected him.  He  came  unto  his  own^  and  Ms  own  received  him  not^ 
John  i.  11.  His  apostles  had  great  success,  and  by  their  preach- 
ing, great  multitudes  became  convinced  of  the  truth  and  were 
saved.  And  yet,  in  every  place,  those  who  hardened  themselves, 
and  refused  to  believe,  were  more  than  those  who  received  the 
truth.  So  it  has  been  down  to  the  present  time.  There  is  not  a 
nation  in  the  Old  World,  from  the  shores  of  Africa  that  border 
on  the  Atlantic  ocean,  to  the  extremities  of  the  Chinese  empire, 
that  has  not  heard  the  gospel,  and  yet  how  few  of  the  nations  are 
Christian  nations.  And  even  among  the  nations  of  Christendom — 
among  those  who  profess  to  worship  the  only  true  God,  and  Jesus 
Christ  whom  he  has  sent — how  few  comparatively  can  be  said  to 
worship  him  in  truth.  Who  knows  not  that  in  every  Christian 
land  there  are  thousands  upon  thousands,  who  are  ignorant  of 
God  ?  Who  knows  not  the  wickedness  that  prevails  in  Christian 
lands,  of  which  the  heathen  cannot  be  guilty,  seeing  they  have 
not  so  much  light  to  sin  against  ? 


318  UNWILLINGNESS  TO   COME    UNTO   CHRIST. 

Why  is  it,  that  among  nominal  Christians,  who  hear  and  pro- 
fess to  believe  the  gospel,  there  are  so  few  that  really  deserve  the 
Christian  name  ?  Men  hear  the  invitations  of  the  gospel.  They 
acknowledge  the  folly  of  living  in  sin ;  the  dreadful  end  that 
awaits  those  who  thus  live ;  they  acknowledge  the  duty  and  the 
reasonableness  of  God's  service,  and  the  excellence  of  the  rewards 
he  offers.  Why  are  there  so  few  that  embrace  that  service,  and 
have  respect  unto  that  recompense  of  reward  ? 

Various  excuses  are  given  by  men,  for  neglecting  religion.  It 
is  not  possible  to  see  the  truth  so  clearly  as  even  our  natural  rea- 
son shows  it,  and  act  contrary  thereto  without  some  twinges  of 
self-condemnation,  and  a  seeking  for  some  excuse  to  palliate  the 
crime.  It  was  the  object  of  some  of  our  Saviour's  parables  to 
show  the  folly  of  the  common  excuses,  Luke  xiv.  16. 

Our  Saviour  knew  what  was  in  man^  John  iii.  24.  He  could 
see  every  secret  emotion  of  the  heart,  and  could  tell  precisely 
why  men  did  not  come  to  him  for  life.  In  the  words  of  the  text 
he  has  by  one  single  sentence  flashed  light  upon  the  true  reason. 
Ye  will  not  come  to  me,  that  ye  might  have  life.  Or  as  it  might  have 
been  more  literally  rendered,  Ye  do  not  wish  ;  ye  are  unwilling  to 
come  \ovQEUii\,  He  says  to  every  man  who  does  not  come  unto 
him,  and  engage  heartily  in  his  service,  "  Whatever  the  reasons, 
you  offer  for  not  coming,  the  true  reason  is  in  yourselves."  It  is 
not  in  God's  eternal  decrees,  of  which  as  respects  yourself,  you 
know  nothing.  It  is  not  in  the  salvation  procured  by  Christ's 
death,  which  is  sufficient  for  all ;  nor  in  the  offers  of  mercy,  which 
are  free  to  all.  It  is  not  in  the  weakness  or  unfitness  of  the  in- 
strument, who  preaches  to  you  and  calls  you  to  come.  It  is  in 
yourselves,  in  your  own  unwillingness  ye  will  not  come  to  me,  that 
ye  might  have  life. 

The  doctrine  of  the  text,  therefore,  is  this.  That  the  reason 
why  men  are  not  saved,  is  solely  because  they  are  opposed  to  the 
truth  and  do  not  wish  to  be  saved  by  Christ.  It  follows  as  a 
necessary  consequence,  that  this  opposition  and  unwillingness  is 
highly  criminal,  and  deserves  the  punishment  that  will  certainly 
be  inflicted  on  that  account. 

There  are  some  who  will  deem  it  a  very  strange  and  almost 
absurd  remark  to  say,  "  Men  do  not  wish  to  be  saved."  Do  not 
all  men  desire  to  escape  the  damnation  of  hell  ?  Do  not  all  men 
wish  to  be  saved  from  the  wrath  to  come  ?  Yes,  verily,  but  this 
is  a  very  small  part  of  Christ's  salvation.     Not  only  does  he  save 


UNWILLINGNESS  TO   COME    UNTO   CHRIST.  319 

from  the  wrath  of  God,  but  also  from  the  sin  that  incurs  that 
wrath.  To  be  saved  by  Christ,  impHes  not  merely  to  be  deliv- 
ered from  the  punishment  of  sin,  but  from  sin  itself  "To  be 
saved"  means  to  be  made  holy,  by  mortifying  every  sin,  by  living 
a  life  of  meekness,  humility,  self-denial,  engagedness  in  God's 
service,  communion  with  him,  and  conformity  to  his  image. 
Without  this  total  change  of  the  whole  heart  and  life,  heaven  it- 
self would  be  little  better  than  the  regions  of  despair,  Now  it  is 
not  absurd  to  say,  that  if  this  is  salvation,  then  men  do  not  wish 
to  be  saved ;  and  that  men  are  opposed  to  the  truth  and  unwilling 
to  come  to  Christ  to  be  thus  saved,  appears  both  from  universal 
experience,  and  the  explicit  declarations  of  the  Scriptures. 

Look  over  the  world,  and  where  is  the  perfect  man  to  be 
found  ?  Where  can  we  find  one  child  of  Adam  who  has  never 
sinned,  and  does  not  daily  sin  ?  Whose  conscience  does  not  ac- 
cuse him  of  numberless  transgressions  of  God's  law  ?  The  com- 
mon proverbs  of  all  nations  show  it.  One  of  the  commonest  say- 
ings, where  the  English  language  is  spoken  is,  "  We  all  have  our 
faults" — and  the  most  thoughtful  are  they  who  most  readily  ad- 
mit its  truth.  I  have  conversed  with  an  intelligent  and  educated 
Chinese,  who  had  never  read  the  Christian  Scriptures,  and  though 
their  own  classical  books  proclaim  the  purity  of  man's  nature,  he 
admitted  in  the  fullest  manner,  that  he  had  never  seen  a  man  who 
did  not  daily  sin,  nor  did  he  think  there  was  such  a  man  in  the 
world. 

How  is  this  universal  sinfulness  of  men  and  opposition  to  tho 
truth  to  be  accounted  for,  if  men  do  not  wilfully  sin?  Can  it 
be  supposed  that  God  has  made  it  necessary  that  we  should  sin  ? 
God  forbid !  The  holiness  of  his  character,  and  his  utter  abhor- 
rence of  all  sin,  render  such  a  supposition  impossible.  Can  it  be 
supposed  that  God  has  given  Satan  power,  or  that  he  even  per- 
mits him,  to  lead  us  to  sin  against  our  own  consent  ?  If  we  ab- 
horred sin  in  our  hearts,  can  it  be  conceived  j)ossible,  that  the 
great  enemy  of  God  and  man,  would  be  allowed  to  force  us  to 
commit  it,  and  thus  depart  from  God  ?  Far  be  the  thought  from 
us !  AVould  you  who  are  parents  suffer  one  of  your  children  to 
be  led  away  from  j^ou,  and  forced  to  do  what  is  abhorred,  while 
it  held  out  its  hands,  and  begged  you  to  save  it  ?  How  much 
less  can  we  suppose  that  God  who  is  kinder  as  well  as  more 
powerful  than  any  earthly  parent,  would  suffer  Satan  to  lead  one 
of  his  creatures  captive  at  his  own  will,  and  contrary  to  the  will 


320  UNWILLINGNESS   TO   COME    UNTO   CHRIST. 

of  the  creature  ?  No,  it  is  because  men  love  sin  that  they  com- 
mit it.  It  is  because  they  roll  it  as  a  sweet  morsel  under  their 
tongue,  that  Satan  has  power  to  tempt  them  to  it.  Salvation 
from  sin  is  offered  unto  men.  Why  are  men  not  saved  from  sin  ? 
Can  it  be  thought  that  God  would  offer  men  salvation  if  he  did 
not  wish  them  to  be  saved,  and  was  not  sincere  in  his  offers? 
Far  be  the  thought  from  us.  We  take  the  offer  on  the  part  of 
God,  as  ample  proof  of  his  willingness  and  sincerity, — and  with 
shame  acknowledge  that  the  only  reason  why  men  are  not  saved 
from  sin,  is  that  they  do  not  wish  to  be  saved  from  it.  Because, 
if  salvation  from  sin  were  possible,  and  the  offer  of  salvation  were 
made  to  all,  then  the  simple  fact  that  any  were  not  saved,  would 
show  the  reason  to  be,  that  they  did  not  wish  to  be  saved. 

The  offer  of  life  and  salvation  was  made  to  God's  ancient  peo- 
ple, in  the  fullest  manner  possible.  They  had  seen  all  God's  won- 
ders in  the  wilderness,  and  his  mighty  acts  and  his  long-suffering 
and  tender  mercy  ;  and  Moses  had  said  to  them,  I  call  heaven  and 
earth  to  record  this  day  against  you.,  that  I  have  set  before  you  life  and 
death,  hlessing  and  cursing ;  therefore  choose  life,  that  both  thou  and 
thy  seed  may  live,  Deut.  xxx.  19.  Did  they  choose  life?  Did 
they  desire  the  blessing?  Did  they  cleave  to  the  Lord?  Far 
from  it.  God  complains  of  them.  My  people  ivoidd  not  hearken 
unto  my  voice,  Israel  would  none  of  me,  Ps.  Ixxxi.  11.  When  Christ 
came  to  the  world,  he  came  to  his  own  peculiar  people.  They 
had  long  been  looking  for  and  desiring  his  coming ;  and  when 
John  the  Baptist  came  to  prepare  his  way,  they  all  went  out  and 
were  baptized  of  him  in  Jordan,  confessing  their  sins,  Matt.  iii.  5. 
They  saw  the  miracles  of  Christ,  and  wondered  at  the  purity  of 
his  life,  and  holiness  of  his  doctrine.  They  beheld  his  com- 
passion, and  his  love,  and  heard  his  invitations  to  come  unto 
him  ;  if  weary  and  heavy-laden  he  besought  them  to  come  to  him 
and  obtain  rest ;  if  thirsty,  to  come  to  him  and  drink ;  if  hungry, 
to  come  to  him  and  eat.  Did  they  come  ?  Alas,  no  !  and  to  de- 
scribe their  conduct,  he  spake  a  parable.  The  kingdom  of  heaven 
is  like  unto  a  certain  king  which  made  a  77iarriage  for  his  son,  and 
sent  forth  his  servants  to  call  them  that  ivere  bidden  to  the  wedding ; 
and  they  woidd  not  come.  Matt.  xxii.  23,  and  when  he  sent  again 
to  call  them,  they  made  light  of  it.  Some  simply  neglecting  the 
call,  and  others  treating  with  indignity,  with  scorn,  and  even  with 
death,  the  messengers  he  sent.  He  was  willing  to  save  them,  but 
they  were  not  willing  to  be  saved.     Oli  Jerusalem,  Jerusalem,  said 


UNWILLINGNESS  TO   COME   UNTO   CHRIST.  321 

the  compassionate  Saviour,  thou  that  Jdllest  the  j^rophets  and  stonest 
them  that  are  sent  unto  thee^  how  often  ivould  I  have  gathered  thy 
children  together^  even  as  a  hen  gathereth  her  chickens  under  her  wings ^ 
and  ye  ivoidd  not,  Matt,  xxiii.  37. 

The  experience  of  our  Saviour  of  the  unwillingness  of  men  to 
be  saved,  has  been  the  experience  of  all  his  ministers  in  the 
world.  All  day  long  we  stretch  forth  our  hands  to  a  disobedient  and 
gainsaying  people ;  and  with  the  prophet  of  old,  we  must  crj.  Who 
hath  believed  our  report,  and  to  whom  is  the  arm  of  the  Lord  revealed? 
Is.  liii.  1.  What  is  the  reason  of  this?  It  is  given  by  our  Lord 
in  these  words,  This  is  the  condemnation,  that  light  is  come  into  the 
world,  and  men  loved  darkness  rather  than  light,  because  their  deeds 
were  evil,  John  iii.  19.  This  is  the  true  reason ;  the  rejection  of 
the  gospel  by  men,  is  a  wilful  rejection.  The  heart  is  utterly 
averse  to  holiness.  It  loves  sin,  and  because  salvation  by  Christ 
is  not  to  be  procured  without  a  renunciation  of  sin,  and  a  constant 
effort  after  holiness,  men  will  have  nothing  to  do  with  it.  Nay, 
even  the  adorable  Saviour,  with  all  his  perfections,  becomes  an 
object  of  hatred  because  he  testifies  of  the  loorld  that  its  ivorks  are 
evil,  John  vii.  7.  True,  men  say,  "We  do  not  hate  the  Saviour — 
we  love  to  think  of  his  character."  Yes,  and  who  does  not,  as 
long  as  you  contemplate  him  only  while  going  about  and  doing 
good?  Who  does  not  admire  that  compassion,  that  meekness, 
that  perfect  blamelessness  of  life  which  he  exhibited  ?  Was  there 
ever  such  a  perfectly  amiable  character  witnessed  in  the  world  ? 
As  long  as  men  consider  only  the  amiability  of  our  Saviour  and 
his  good  works,  no  feelings  arise  in  the  heart  save  those  of  admira- 
tion, and  almost  of  love.  But  consider  his  character  more  closely ; 
listen  to  him  as  he  requires  sinless  perfection,  and  commands  you 
to  be  holy  as  your  Father  in  heaven  is  holy.  Hear  hirn  requiring 
you  to  take  up  the  cross  and  follow  him  ;  hear  him  requiring  you 
to  wear  his  yoke  and  be  conformed  to  his  image,  to  drink  of  the 
cup  he  drank,  and  be  baptized  with  the  baptism  wherewith  he 
was  baptized,  and  are  you  as  ready  to  admire  and  to  love  as  be- 
fore? But  he  requires  more  than  empty  admiration  and  love. 
It  is  his  command  that  you  come  unto  him,  enroll  yourselves  on 
his  side,  and  do  his  will,  and  he  adds,  He  that  is  not  with  me  is 
against  me,  he  that  gathereth  not  for  me  scattereth  abroad.  Matt.  xii. 
30.  Alas,  this  is  too  hard  a  requirement  for  men,  and  hence  our 
Saviour's  declaration.   Ye  will  not  come  to  me  that  ye  might  have  life. 

But  this  unwillingness  to  come  unto  Christ  is  yet  more  deeply 
21 


322  UNWILLINGNESS  TO   COME   UNTO   CHRIST. 

rooted  and  obstinate  than  it  at  first  appears.  It  amounts  to  actual 
enmity  against  God  and  his  salvation.  What  saith  the  apostle  ? 
The  carnal  mind  is  emnity  against  God,  for  it  is  not  subject  to  the  law 
of  God,  neither  indeed  can  he,  Rom.  viii.  7.  True,  men  demur  to 
this.  They  say,  "Although  we  may  not  be  engaged  in  God's 
service,  yet  certainly  we  are  not  his  enemies.  We  do  not  oppose 
him."  But  remember  the  words  of  Christ,  He  that  is  not  tvith  me 
is  against  one.  There  is  no  middle  course.  The  service  of  Satan, 
or  the  service  of  God.  You  cannot  combine  the  two,  and  if  you 
are  not  on  God's  side,  you  are  against  him.  Doth  not  the  apostle 
say,  The  friendship  of  the  world  is  enmity  ivith  God.  Whosoever 
Oierefore  will  he  a  friend  of  the  world  is  the  enemy  of  God,  James  iv.  4. 
Ye  cannot  serve  two  masters.  Ye  cannot  serve  God  and  Mam- 
mon, and  the  practical  choice  of  the  world,  which  most  men 
make,  is  in  fact  a  declaration  of  hostility  against  God.  It  is  a 
renunciation  of  his  lawful  authority,  a  positive  preference  for  that 
which  he  abhors,  an  overt  act  of  treason  against  the  Creator.  He 
has  sent  his  own  Son  to  offer  pardon  and  invite  your  return,  and 
what  is  his  reception  ?  A  civil  hearing  of  his  message,  a  decorous 
attention  to  the  words  of  his  ministers,  perhaps  an  avoidance  of 
the  grosser  acts  of  opposition  to  him,  but  still  a  pertinacious  ad- 
herence to  the  world.  And  this  unwillingness  to  turn  to  God — 
this  disinclination  to  accept  of  Christ's  salvation — this  preference 
for  the  world — is  so  strong  that  it  amounts  to  an  absolute  inability 
to  turn  to  God,  and  is  so  represented  in  the  Scriptures.  Can  the 
Ethiojnan  change  his  skin,  or  the  leopard  his  spots  ?  then  may  ye  also 
do  good  that  are  accustomed  to  do  evil,  Jer.  xiii.  23. 

It  is  this  settled  preference  for  the  world,  and  opposition  to 
God's  service,  which  prevents  men  from  coming  to  Christ,  and 
indeed  makes  it  impossible  that  they  should.  Hence  our  Saviour 
said,  No  man  can  come  to  me  except  the  Father  ivhich  hath  sent  me 
draiv  him,  John  vi.  44. 

But  is  this  inability  any  excuse  ?  Dare  any  man  plead  the 
fact  that  he  dislikes  God's  service  so  much,  and  prefers  that  of 
the  world  so  strongly,  that  he  cannot  choose  to  be  on  the  Lord's 
side,  as  any  excuse  for  his  conduct  ?  It  is  rather  an  aggravation 
of  the  crime,  and  would  be  so  considered  in  any  court  of  justice 
on  the  earth.  For  example.  It  is  related  of  Joseph's  brethren, 
that  when  they  saw  the  favor  their  father  bare  him  they  hated  liim, 
and  could  not  speak  peaceably  to  him,.  Gen.  xxxvii.  4.  Was  their 
inability  to  speak  peaceably  to  their  brotjicr  any  excuse  ?     Did  it 


UNWILLINGNESS  TO   COME   UNTO   CHRIST.  323 

not  rather  involve  them  in  deeper  criminaHty?  Even  so  our 
worldhness  of  heart,  our  opposition  to  the  gospel,  our  unwilling- 
ness to  come  to  Christ,  our  inability  to  engage  in  his  service,  all 
spring  from  the  carnal  mind  which  is  enmity  against  God,  and  on 
that  very  account  deserves  the  deeper  condemnation.  And  this 
■is  the  condemnation^  that  light  is  come  into  the  world^  and  men  love 
darkness  rather  than  light  because  their  deeds  are  evil,  for  every  one 
that  doeth  evil  hateth  tlie  light,  neiilier  cornetli  to  the  light  lest  his  deeds 
should  he  reproved^  John  iii.  19,  20. 

The  words  of  our  Saviour  in  the  text  were  spoken  to  the  un- 
believing Jews,  but  they  were  not  intended  for  them  alone.  They 
are  spoken  also  to  us,  being  left  on  record  for  our  warning  and 
instruction,  and  the  truth  they  teach  is  as  applicable  in  our  days, 
as  it  was  when  Christ  first  spoke  it.  It  is  his  own  creatures 
whom  he  calls ;  men  who  have  all  along  been  rebels  and  sinful, 
and  worthy  of  death,  rather  than  life.  He  has  long  borne  with 
their  follies  and  crimes,  and  sent  many  messengers  to  entreat  them 
to  return  unto  him.  At  length  he  comes  in  his  own  person,  to 
offer  salvation.  Clothed  in  every  attractive  grace,  he  presents 
himself  as  an  object  worthy  of  our  supreme  regard.  He  holds 
up  eternal  life  and  blessedness,  and  by  every  motive  urges  us  to 
come  and  secure  it.  In  order  to  remove  every  obstacle  out  of  our 
road,  and  make  our  coming  possible,  he  gives  himself  up  to 
death,  and  is  lifted  up  between  heaven  and  earth,  that  he  may  draw 
all  men  unto  him^  John  iii.  14.  How  are  these  offers  received  ? 
how  is  this  wonderful  love  and  compassion  regarded  ?  Do  men 
flock  in  crowds,  repenting  of  the  sin  that  made  such  a  sacrifice 
needfal,  and  joyfully  accepting  of  the  proffered  boon  ?  Far,  far 
from  it !  Very  strange  indeed  is  the  complaint  we  hear  from  the 
Saviour's  lips,  Ye  will  not  come  to  me,  that  ye  might  have  life.  Every 
obstacle  on  God's  part  is  removed.  No  flaming  sword  now  guards 
the  way  to  the  tree  of  life.  No  fiery  cherubim  prevent  us  from 
plucking  its  fruits ;  a  highway  is  prepared,  and  we  are  com- 
manded to  walk  therein  and  be  saved,  and  yet  men  are  unwil- 
ling to  come  !  Other  excuses  may  be  given,  but  this  is  the  real 
reason,  and  for  this  we  shall  be  judged. 

1.  What  are  we  to  think  of  such  a  rejection  of  the  offers  of 
mercy  ?  How  shall  we  escape  if  we  neglect  so  great  salvation  ? 
It  was  spoken  to  us  at  first  by  the  Lord  himself,  it  has  been  con- 
firmed to  us  by  innumerable  witnesses  and  partakers,  and  con- 
science has  added  her  voice,  to  swell  the  amount  of  evidence.     Is 


324  UNWILLINGNESS  TO   COME   UNTO   CHRIST. 

not  this  unwillingness  to  come,  a  thing  to  be  deeply  abhorred  and 
repented  of?  and  should  we  not  fear  lest  it  draw  down  upon  us 
God's  heavy  anger  ? 

2.  Let  us  also  adore  the  grace  and  long-suffering  of  God,  that 
bears  so  long  with  us,  and  still  holds  out  the  offers  of  mercy. 
Man  would  not  so  patiently  wait.  No  earthly  potentate  would 
offer  favors,  after  they  had  been  so  often  rejected.  But  God's 
ways  are  not  as  man's  ways,  nor  his  thoughts  as  our  thoughts. 
Mercy  still  guides  his  hand,  and  grace  is  still  poured  into  the  lips 
of  our  compassionate  Saviour ;  and  in  despite  of  all  our  unwill- 
ingness, he  often  saves  men  from  their  sins.  How  far-reaching  is 
that  grace,  which,  stooping  from  the  eternal  throne  of  God,  and 
stretching  beneath  even  the  desperate  wickedness  and  unwilling- 
ness of  the  human  heart,  raises  any  of  our  race  to  the  fellowship 
of  the  saints  in  light,  and  the  inheritance  of  the  sons  of  God ! 
Truly  herein  is  one  of  the  greatest  mysteries  of  the  gospel.  Thy 
'peo'ple  shall  he  willing  in  the  day  of  thy  poiver,  Ps.  ex.  3.  Without 
doing  violence  to  our  natures,  the  power  and  grace  of  God  sweet- 
ly constrain  men  to  renounce  their  opposition  and  come  unto  the 
Saviour ;  and  nothing  less  than  divine  power  can  do  it.  How 
does  the  apostle  heap  up  words  to  describe  that  power !  He  tells 
us  that  it  is  the  exceeding  greatness  of  his  power  io  iis-ivard,  who  be- 
lieve according  to  the  working  of  his  mighty  power  which  he  wrought 
in  Christ  when  he  raised  him  from  the  dead^  Eph.  i.  19,  20. 

Finally,  let  us  learn  hence,  where  our  strength  lieth,  and  what 
is  our  hope.  We  cannot,  and  we  will  not  come  unto  Christ  of 
ourselves,  and  in  this  inability  and  unwillingness  lies  our  sin. 
Yet  if  we  come  not,  we  perish.  Let  us  then  prostrate  ourselves 
before  God,  and  plead  the  prayer  of  the  church  in  the  Song  of 
Solomon,  Draw  us^  we  will  run  after  thee,  Cant.  i.  4.  The  sense  of 
our  own  sinfulness,  helplessness,  and  need,  should  constrain  us 
thus  to  come.  The  promises  and  the  calls  of  Christ  should  cause 
us  to  hasten  our  escape,  and  the  sight  of  so  many  that  have  thus 
been  saved,  should  encourage  your  hearts  with  the  hope  of  simi- 
lar success.  Him  thai  cometh  unto  me,  says  our  Saviour,  /  will  in 
no  wise  cast  out,  John  vi.  37. 

Macao,  December  22,  1844. 


SERMON    XXXVIL 

OUR  TIMES   IN   THE   HAND   OF   GOD. 
My  times  are  in  thy  hand. — Ps.  xxxl  15. 

The  life  of  David,  the  king  of  Israel,  was  long  a  most  wan- 
dering, unsettled,  and  perilous  one.  Innocent  of  any  crime,  lie 
was  yet  persecuted  by  envious  and  wicked  men,  and  by  the  malice 
of  Saul,  was  hunted  like  a  partridge  in  the  mountains.  He  was 
ofttimes  in  imminent  danger  of  his  life,  so  that  he  could  justly 
say.  There  is  hut  a  step  between  me  and  death.  Then  for  a  little 
season,  deliverance  came,  and  again  he  was  brought  lower  than 
ever.  Many  and  varied  were  the  times  that  loent  over  hi^m,  1  Chron. 
xxix.  30,  for  his  life  was  marked  by  changes,  perils,  and  deliver- 
ances, such  as  few  men  have  known.  This  thirty-first  Psalm 
contains  the  record  of  his  feelings  amidst  the  changing  times  of 
his  life,  and  it  is  worthy  of  careful  remark,  how  amidst  all  his 
changing  times  and  varied  troubles  he  puts  his  trust  in  God,  and 
looks  to  him  for  shelter. 

1)1  thee^  oh  Lord,  do  I  put  my  trust, 

Thou  art  my  rock  and  my  fortress. 

Into  thy  hand  I  commit  my  spirit, 

I  trusted  in  thee,  oh  Lord. 
To  him  the  doctrine  of  God's  superintending,  and  all  directing 
and  controlling  providence,  was  no  empty  notion.  It  was  to  him 
a  living  reality,  lie  had  seen  God's  hand  stretched  out  for  his 
defence.  He  had  felt  his  everlasting  arms  beneath  him  for  his 
support.  It  was  his  soul's  desire  and  his  heartfelt  prayer,  that  he 
might  ever  repose  under  the  shadow  of  the  Almighty,  and  in  so 
doing  he  experienced  a  peace  and  confidence  which  none  of  his 
enemies  knew,  and  which  were  utter  strangers  to  the  bosom  of 
the  jealous  Saul. 

The  words  of  the  text,  coming  from  such  a  man  as  he,  are 
worthy  of  careful  consideration,  and  especially  so,  when  the 


326  OUR   TIMES   IN   THE   HAND   OF   GOD. 

Change  of  times,  and  the  revolution  of  years,  turn  our  thoughts 
to  the  conditions  of  our  mortal  life.  Since  we  last  met  in  this 
place,  one  year  has  passed  away,  and  another  has  come  in  its 
place.  The  times,  and  seasons,  and  events  of  our  life  are  con- 
stantly changing,  and  as  wise  men,  it  is  our  duty  to  reflect  upon 
them,  and  while  time  is  given  to  us,  so  to  use  it  as  not  abusing  it. 
My  times  are  in  thy  hand.  By  times,  David  doubtless  meant  all 
the  events  of  his  life,  at  whatever  time  they  had  occurred,  or  might 
occur,  and  by  saying  his  times  were  in  God's  hands,  that  all  that 
related  to  him  was  completely  under  God's  control.  In  other 
words,  he  expressed  the  idea,  that  nothing  happened  to  him  by 
blind  chance,  or  fate ;  but  that  everything  respecting  him  was 
subject  to  the  direction  of  his  Creator.  This  is  a  truth  not  limited 
in  its  application  to  David  alone.  The  Scriptures  abundantly 
testify,  that  the  times — all  times,  of  all  men — are  in  God's  hand ; 
and  this  will  become  evident,  by  considering  some  of  the  particu- 
lar times  of  our  lives,  which  are  so. 

I.  The  time  of  a  man^s  birth  is  in  God's  hand,  and  is  appointed 
by  him.  And  as  the  time  of  our  birth  is  appointed  by  him,  so 
he  appoints  the  land  of  our  nativity.  It  is  not  of  blind  chance 
or  fate,  that  one  man  was  born  thousands  of  years  ago,  and  others 
in  this  age.  It  is  not  a  matter  of  chance,  that  one  man  is  born  in 
Africa,  another  in  Europe  or  America,  and  others  in  China.  Still 
less  is  it  of  any  man's  own  choice,  where  his  lot  shall  be  cast. 
Eeason  alone  teaches  us,  that  if  God  has  a  plan  for  the  govern- 
ment of  the  world,  he  must  appoint  the  time  and  place  of  men's 
birth.  That  he  has  a  plan  by  which  he  governs  the  world,  is 
most  manifest,  though  we  may  not  understand  it  in  all  its  parts. 
That  plan  is  carried  on  by  men,  and  every  man  has  a  part  to 
perform,  but  God  has  appointed  to  each  his  part.  At  times,  he 
uses  some,  like  Alaric  the  Goth,  or  Tamerlane,  or  Napoleon,  to 
scourge  the  nations.  Again,  he  raises  others,  like  Moses,  and 
Luther,  and  Newton,  and  Washington,  to  bless  the  world.  Is  it 
to  be  supposed  that  such  men  come  into  the  world,  and  perform 
their  part,  without  God's  express  appointment?  Doth  he  not 
give  to  all  life  and  breath,  and  all  things,  Acts  xvii.  25,  and  can  it 
be  supposed  that  he  who  gives  life,  does  not  also  appoint  the  time 
to  live  ? 

There  is  a  time  to  be  boiii,  Ecc.  iii.  2,  and  as  times  are  not  hidden 
from  the  Almiglitij,  he  must  have  foreseen  the  time  of  each,  and 
foreseen  it,  because  he  appointed  it.     Nothing  can  be  foreseen 


OUR  TIMES   IN  THE   HAND   OF   GOD.  327 

except  wliat  is  certain,  and  nothing  can  be  certain  except  what 
God  hath  appointed  or  decreed  to  permit. 

The  Scripture  shows  this  truth  in  reference  to  particular  per- 
sons. The  birth  of  Isaac  happened  at  the  set  time,  when  God 
promised  that  it  should,  Gen.  xvii.  21.  The  barren  Shunaraite 
bore  a  son,  at  the  set  time,  Avhen  God,  by  his  prophet,  foretold  it, 
2  Kings  iv.  6.  Frequently  too,  God  foretold  the  birth  of  indi- 
vidual persons,  and  sometimes,  even  mentioned  their  names,  long 
before  they  had  an  existence  in  the  world.  Josiah,  the  king  of 
Judah,  and  Cyrus,  the  king  of  Persia,  are  examples  of  this, 
1  Kings  xiii.  2  ;  Is.  xliv.  28.  It  might  be  said  indeed,  that  these 
are  only  cases  of  eminent  persons,  of  whom  it  may  very  well  be 
supposed  that  the  time  of  their  birth  is  fixed ;  but  that  the  same 
cannot  be  said  of  the  mass  of  mankind,  who  fill  unimportant 
stations,  and  of  whom  it  is  scarcely  worth  while  that  God  should 
trouble  hmiself  to  appoint  the  time  of  their  entrance  into  the 
world.  But  this  is  speaking  of  God  according  to  our  own  weak- 
ness, and  degrading  him  to  a  level  with  ourselves.     Although 

"  Like  leaves  on  trees  the  race  of  men  are  found," 

yet  each  separate  leaf  has  a  separate  page  in  God's  eternal  book, 
nor  is  it  a  weariness  and  a  trouble  to  him  to  determine  the  times 
hefore  appointed,  and  the  hounds  of  the  hohitation  of  each.  Acts  xvii. 
26.  If  he  has  appointed  the  time  for  the  birth  of  one,  he  could 
with  equal  ease,  appoint  the  times  of  all  mankind,  nor  could  his 
perfect  plan  of  government  be  duly  carried  out  without  such  an 
appointment. 

We  infer  therefore,  that  since  he  can  with  ease  appoint  the 
time  of  each  man  to  be  born,  since  he  hath  certainly  appointed 
the  time  of  some,  and  since  his  plan  requires  that  that  of  all  be 
fixed,  the  time  of  our  birth  is  in  his  hands.  It  should  be  with  each 
of  us,  a  matter  of  constant  thanksgiving  to  God,  that  he  has 
appointed  the- time  and  place  of  our  birth  as  he  has.  It  is  related 
of  a  heathen  sage,  that  he  thanked  the  gods  because  his  birth  was 
in  an  age  when  philosophers  lived,  and  not  when  all  men  were 
ignorant,  and  in  the  enlightened  land  of  Greece,  rather  than  in  the 
more  barbarous  regions  of  the  world.  How  much  more  should 
we  give  thanks  to  God,  that  our  birth  has  been  in  a  Christian 
land,  and  of  Christian  parents,  and  in  an  age  so  full  of  opportu- 
nities for  obtaining  all  knowledge,  and  especially  the  knowledge 
of  the  true  God.     In  respect  to  each  of  us,  God  hath  determined 


828  OUR  TIMES   IN   THE   HAND   OF   GOD. 

the  times  hefore  appointed^  and  fixed  the  hounds  of  our  habitation^  so 
that  we  may  seek  him,  and  feel  after  him,  and  find  him;  though  he  he 
not  far  from  every  one  of  us,  Acts  xvii.  26,  27.  Without  at  all 
perverting  or  misapplying  the  words  of  oar  Saviour,  it  may  be 
said  to  each  of  you,  my  hearers,  Blessed  are  the  eyes  which  see  the 
things  which  ye  see:  for  many  prophets  and  righteous  men  have 
desired  to  see  those  things  which  ye  see,  and  have  not  seen  them,  and  to 
hear  those  things  luhich  ye  hear,  and  have  not  heard  them,  Luke  x.  23, 
24.  But  I  exhort  you  also  to  make  good  use  of  the  privileges, 
the  opportunities  for  acquiring  knowledge,  and  the  means  of 
grace,  which  the  time  of  your  birth  and  the  land  of  your  nativity 
have  put  in  your  power.  More  is  given  to  us,  than  to  many 
others,  and  more  will  be  expected  of  us.  To  wJiomsoever  much  is 
given,  of  Mm  shall  he  m,uch  required:  and  to  lohom  men  have  com- 
mitted much,  of  him  ivill  they  ask  the  more,  Luke  xii.  48. 

II.  Our  time  to  die  is  also  in  God's  hand,  and  is  appointed  by 
him.  It  is  one  of  the  great  characteristics  of  God,  that  he  Icilleth, 
and  mahetli  cdive:  he  hringeth  down  to  the  grave,  and  hringeth  up, 
1  Sam.  ii.  6.  Hence  Job  said.  In  his  hand  is  the  soul  of  every  living 
thing,  and  the  breath  of  all  mankind.  Job  xii.  10.  To  us,  nothing 
seems  more  uncertain,  and  nothing  is  more  uncertain,  than  the 
time  of  our  death.  No  man  has  any  assurance  of  his  life.  What 
is  your  life  ?  It  is  even  a  vapor  that  appeareth  for  a  little  time,  and 
then  vanisheth  away,  James  iv.  14.  Hence  the  exhortation  of  the 
wise  man.  Boast  not  thyself  of  to-morrow,  for  thou  knowest  not  what 
a  day  may  bring  forth.  Pro  v.  xxvii.  1.  No  man  has  any  assurance 
of  life,  nor  can  he  tell  how  long  it  may  be  prolonged.  We  see 
the  feeblest  spared,  while  the  most  promising  are  cut  down.  The 
experience  of  the  past  year  in  this  place,  should  teach  us  how  un- 
certain it  is,  that  all  of  us  shall  see  the  beginning  of  the  next  new 
year.  It  is  on  this  uncertainty  of  life,  as  it  respects  our  knowl- 
edge of  it,  that  many  of  our  duties  are  founded.  Hence  it  is  that 
we  are  to  be  always  ready  and  watching.  Hence  it  is  that  we 
are  not  to  place  our  hearts  too  much  on  the  world,  nor  to  count 
this  our  portion.  Hence  it  is  that  we  are  to  feel  ourselves  to  be, 
and  to  act  as  strangers  and  pilgrims  in  the  earth.  Be  ye  ready, 
for  at  such  ati  hour  as  ye  think  not,  the  Son  of  man  cometh,  Luke 
xii.  40. 

But  this  uncertainty  exists  only  in  reference  to  ourselves. 
There  is  no  uncertainty  with  God,  for  he  knoweth  all  things. 
He  who  fixed  the  time  and  place  of  our  birth,  has  also  fixed  the 


OUR  TIMES  IN  THE  HAND   OF  GOD.  329 

time  and  manner  of  our  death.  His  plan  for  tlie  government  of 
the  world  requires  this.  He  brings  men  into  the  world  to 
execute  a  part  of  his  plan,  and  when  their  part  is  finished,  he 
removes  them  to  make  way  for  others. 

That  there  is  a  time  to  die,  Ecc.  iii.  2 ;  that  it  is  ajopointed  unto 
all  men  once  to  die,  Heb.  ix.  27,  are  truths  that  we  learn  from 
melancholy  experience,  without  the  aid  of  revelation.  But  the 
Scriptures  distinctly  teach  us,  that  the  time  to  die  is  in  God's 
hand,  and  is  appointed  by  him.  Though  men  live  to  the  age  of 
the  antediluvians ;  though  it  might  almost  seem  as  if  death  had 
forgotten  that  some  men  were  still  alive;  yet  regarding  every 
man,  we  must  say,  as  said  the  patriarch  Job,  His  days  are  deter- 
mined, the  number  of  his  months  are  loith  thee;  thou  hast  appointed 
his  hounds,  which  he  cannot  pass,  Job  xiv.  5.  Hence  the  expres- 
sions we  meet  so  often  in  the  Scriptures,  referring  to  this  appoint- 
ment of  our  times.  Thus  it  is  said  of  Jacob,  The  time  drew  nigh 
that  Israel  must  die.  Gen.  xlvii.  29.  God  said  to  Moses,  Behold, 
thy  days  approach  that  thou  must  die,  Deut.  xxxi.  14,  David  said 
concerning  Saul,  His  time  shall  come  to  die,  1  Sam.  xxvi.  10.  God 
said  to  David,  Thy  days  are  fulfilled,  2  Sam.  vii.  12,  and  Paul,  by 
inspiration,  said  of  himself.  The  time  of  my  dejxirture  is  at  hand, 
2  Tim.  iv.  6. 

Sometimes,  as  in  the  case  of  Aaron,  the  high  priest,  the 
announcement  of  the  time  to  die  is  made  beforehand,  and  the 
individual,  with  all  due  solemnity,  gives  up  his  soul  into  the 
hands  of  his  Creator,  Numb.  xx.  24-28.  Commonly,  no  such 
announcement  is  made,  but  in  all  cases  there  is  an  ap)pointed  time 
to  man  up>on  the  earth,  and  his  days  are  like  the  days  of  an  hireling, 
Job  vii.  1,  who,  for  a  certain  and  defined  season,  performs  an 
appointed  work.  Hence  the  prayer  of  the  Psalmist — and  it  is  a 
prayer  that  every  man  living  should  daily  offer — Lord,  make  me 
to  know  mine  end,  and  the  number  of  my  days  xohat  it  is,  that  I  may 
know  how  frail  I  am,  Ps.  xxxix  4. 

Some  are  perplexed  at  this  doctrine,  and  at  a  loss  how  to 
reconcile  it  with  the  use  of  means,  and  the  benefit  of  prayer. 
"Why  should  we  pray  for  a  thing  which  is  already  determined  ? 
and  use  means  to  accomplish  that,  the  end  of  which  is  already 
appointed  ?  But  this  perplexity  arises  from  a  misapprehension, 
or  rather  an  utter  confounding  of  things  that  ditTer.  God's 
appointment  of  our  time  to  die  is  shown  from  the  Scripture  and 
from  reason  to  be  certain,  but  the  time  of  our  death  is  not  made 


330  OUR  TIMES  IN  THE   HAND   OF   GOD. 

known  to  us.  The  same  Scripture  wliicli  makes  known  tliat 
there  is  such  an  appointment,  also  commands  us  to  use  the  means 
to  preserve  our  lives,  and  to  offer  prayers  to  God  that  they  may 
be  prolonged.  The  Scripture  also  tells  us,  that  if  God  has  deter- 
mined that  any  man  shall  live,  he  has  also  determined  that  he 
shall  use  the  means  to  live.  In  all  of  God's  decrees  and  appoint- 
ments, the  means  are  inseparably  connected  with  the  end.  It  is 
our  duty,  therefore,  to  follow  his  revealed  will,  and  use  the  means 
appropriate  to  preserve  our  life,  and  to  ask  for  his  blessing  upon 
those  means.  If  it  be  his  will  that  we  live,  the  prayer  of  faith 
will  save  the  sick,  and  the  means  employed  will  prove  ef&cacious 
for  his  recovery.  If  it  be  not  his  will  that  we  live,  no  means  can 
save  us,  and  the  physician's  care  and  skill  will  prove  unavailing. 
But  this  does  not  excuse  us  from  using  the  means.  It  is  our 
duty  to  use  them  in  all  cases,  and  if  y^e  fail  to  use  them,  and  our 
friends  die  in  consequence,  the  blame  is  ours.  True,  it  is  by 
God's  appointment  that  he  dies,  but  it  is  owing  to  our  negligence. 
Whereas,  if  we  use  the  means  appropriate,  and  yet  life  is  not 
granted,  we  have  delivered  ourselves  from  blame.  It  then 
becomes  evident  that  it  was  not  God's  intention  to  spare  life,  and 
as  we  have  done  our  duty,  our  conscience  is  at  ease,  and  we  bow 
to  the  sovereign  will  of  God. 

This  subject  is  well  illustrated  in  the  case  of  Hezekiah.  He 
was  sick  of  a  disease,  that,  in  the  ordinary  course  of  nature, 
would  certainly  take  his  life  away,  and  even  the  skill  of  physi- 
cians could  not  cure  him.  God  sent  the  prophet  to  inform  him 
of  it.  Set  thine  house  in  order ^  for  thou  shalt  die,  and  not  live. 
When  Hezekiah  received  the  message,  he  prayed  earnestly  that 
he  might  live,  God  heard  his  prayer,  restored  him  to  health, 
and  added  fifteen  years  to  his  life.  God  had  determined  to  spare 
his  life,  but  he  had  also  determined  to  spare  it  in  consequence  of 
his  prayer.  And  when  he  promised  him  fifteen  additional  years, 
Hezekiah,  of  course,  knew  perfectly  well  that,  during  those  fif- 
teen years,  he  must  still  use  the  ordinary  means  to  jireserve  his 
life.  He  could  not  presume,  in  consequence  of  that  promise,  to 
dispense  with  his  daily  food,  or  recklessly  expose  himself  where 
duty  did  not  call  him  to  go.  Whatever  difficulty  there  may  be 
in  theory,  to  reconcile  God's  decrees  with  man's  free  agency,  and 
the  use  of  means,  there  never  is  any  in  practice.  In  all  cases, 
the  path  of  duty  is  plain,  for  that  path  is  laid  down  in  the 
revealed  will. 


OUR   TIMES   IN   THE   HAND   OF   GOD.  331 

This  doctrine,  that  our  time  to  die  is  in  God's  hand,  and  is 
appointed  by  him,  is  one  that,  when  rightly  viewed,  affords  great 
consolation  to  the  Christian.  As  we  have  seen,  it  does  not  in 
the  slightest  degree  interfere  with  the  use  of  means,  but  rather 
gives  encouragement  to  use  them.  It  also  bids  us  go  forward  in 
the  path  of  duty,  wherever  it  may  lead  us,  without  fear.  Some 
are  afraid  if  they  engage  in  a  particular  occupation,  or  dwell  in  a 
certain  place,  their  lives  may  be  prematurely  lost.  But  there  is 
no  call  for  fear,  if  the  path  of  duty  be  plain.  Go  forward  wher- 
ever duty  calls,  for  your  times  are  in  God's  hand,  and  if  he  has  a 
work  for  you  to  do,  he  will  preserve  you  till  it  is  finished.  It 
was  well  said  by  the  poet, 

"  Man  is  immortal  till  his  work  is  done." 

God  will  call  no  man  from  the  world  as  long  as  his  work  is  unfin- 
ished. He  will  take  none  too  soon  away.  Hence  we  derive  courage 
for  ourselves.  Hence  too  we  derive  consolation,  when  any  who  pro- 
mised to  be  eminently  useful  are  taken  away.  It  may  seem  to  us  that 
they  are  taken  before  their  time,  and  that  their  work  is  unfinished ; 
but  it  does  not  so  seem  to  God.  For  ourselves,  we  cannot  avoid 
weeping  when  they  go ;  but  for  the  church  of  God,  we  should 
rather  say,  "  Another  and  yet  another  part  of  God's  great  work 
on  earth  is  now  accomplished,  for  he  hath  called  another,  and  yet 
another,  of  the  laborers  to  enter  into  his  reward."  As  the  time 
of  our  death  is  fixed,  so  also  is  the  manner,  and  herein  too  the 
Christian  may  find  consolation.  Precious  in  the  sight  of  the  Lord 
is  ike  death  of  his  saints^  Ps.  cxvi.  15.  We  may  die  alone — we 
may  die  all  unattended  by  earthly  friends — we  may  die  in 
strange  lands,  in  poverty  or  want — but  what  are  all  these  to 
one  who  knows  that  his  times  are  in  God's  hand?  What  are 
these  to  one  who  knows  that  though,  like  Lazarus,  he  dies  in  want 
at  the  rich  man's  gate,  he  is  attended  by  angels,  and  carried  by 
them,  like  Lazarus,  to  Abraham's  bosom  ? 

Hence  too,  we  learn  the  folly  of  neglecting  to  perform  any  plain' 
duty  in  order  that  we  may  take  care  of  our  lives.  If  our  time  to 
die  is  fixed,  then  it  will  come  to  us  whether  we  stay  idly  at 
home,  or  whether  we  gird  ourselves  and  go  forth  manfully  to  our 
work.  It  is  better,  far  better,  if  the  will  of  God  be  so,  that  we  die 
at  our  post,  and  in  the  midst  of  our  work,  than  like  cowards  or 
deserters  from  the  camp.  Hence  too  the  importance  of  doing 
now  what  you  have  to  do ;  your  time  is  not  forever,  nor  can  it  be 


332  OUR  TIMES   IN   THE   HAND   OF   GOD. 

indefinitely  prolonged.  Once  lost,  it  is  lost  beyond  any  possibi- 
lity of  recall. 

III.  As  the  time  of  our  birth,  and  the  time  of  our  death  are 
in  God's  hands,  and  appointed  by  him,  so  it  is  equally  manifest 
that  all  our  intermediate  times  are  in  his  hand.  There  is  a  time  to 
every  purpose  and  to  every  ivork,  Ecc.  iii.  1.  Times  are  not  hidden 
from  the  Almighty^  Job  xxiv.  1.     My  times  are  in  thy  hand. 

Our  ignorance  of  the  times  of  our  life,  and  our  uncertainty  as 
to  our  future  condition,  are  manifest.  Yet  nothing  is  more  com- 
mon than  the  desire  to  pry  into  futurity,  and  read  the  lot  that  is 
written  for  us.  Hence  in  all  ages  of  the  world,  and  in  all  lands 
under  the  sun,  fortune-tellers  and  soothsayers  have  found  abun- 
dant employment.  Hence  the  arts  of  astrology  and  magic,  by 
which  so  many  have  been  deceived.  Hence  the  numbers  who 
have  professed  to  "know  the  times,"  and  the  still  greater  num- 
bers, who  have  been  deceived  by  them.  But  all  this  is  folly. 
An  impenetrable  veil  covers  the  future.  The  lamp  of  ex- 
perience may  assist  us  in  judging  somewhat  of  the  future,  but 
there  is  no  man  who  can  tell  what  shall  be  hereafter  upon  the 
earth.  Why  trouble  ourselves  then  with  vain  efforts  to  discover 
what  cannot  be  known,  until  the  time  shall  declare  it  ? 

Yet  some  desire,  some  interest,  and  perhaps  anxiety,  about 
the  future  is  almost  unavoidable.  Constituted  as  we  are,  we  can 
scarcely  avoid  looking  ahead,  and  conjecturing  if  we  cannot  tell 
with  certainty  what  shall  befall  us  or  our  friends ;  and  with  the 
uncertainty  that  ever  attends  such  conjectures,  the  undue  indul- 
gence of  such  a  desire,  may  easily  fill  our  minds  with  disquiet. 
It  becomes  then  a  question  of  interest,  "  How  may  this  desire  rise 
in  our  minds,  and  exert  the  influence  it  should  upon  our  conduct, 
and  yet  not  allow  ourselves  to  be  disquieted,  or  careful  beyond 
measure  thereabout  ?"  And  the  answer  we  give  to  such  a  question, 
By  being  fully  persuaded  as  David  was,  that  our  times  are  in  Qod's 
hands.  If  we  can  be  fully  satisfied,  that  he  controls  all  events 
that  relate  to  us,  and  that  nothing  can  occur  without  his  wise  and 
gracious  permission,  then  every  ground  of  anxiety  is  removed. 

"  Let  the  unknown  to-morrow 
Bring  with  it  what  it  may, 
It  can  bring  with  it  nothing 
But  he  will  bear  us  through." 

That  the  times  and  seasons,  the  varied  changes  in  men's  condi- 


OUR  TIMES  IN  THE  HAND   OF  GOD.  333 

tion  are  thus  under  God's  control,  is  a  trutli  often  and  explicitly 
declared  in  the  Scriptures.  In  the  song  of  Hannah,  it  is  spoken 
of  as  one  of  his  peculiar  characteristics. 

The  Lord  maketh  poor,  and  maketh  rich  ; 

He  bringeth  low,  and  lifteth  up. 

He  raiseth  the  poor  out  of  the  dust,  and  lifteth  up  the  heggar  from 
the  dunghill,  to  set  them  among  princes,  and  to  make  them  inherit  the 
throne  of  glory,  1  Sam.  ii.  7,  8. 

Our  times  of  prosperity  come  from  God.  It  is  he  that  giveth 
thee  power  to  get  wealth,  Deut.  viii.  18.  The  blessing  of  the  Lord,  it 
maketh  rich,  Prov.  x.  22  ;  and  without  that  blessing,  it  is  in  vain 
for  you  to  rise  up  early,  and  to  sit  up  late,  and  to  eat  the  bread  of  sor- 
row, Ps.  cxxvii.  2.  All  your  labors  and  toils  after  any  earthly 
good  will  prove  unavailing,  unless  God  is  pleased  to  give  the  in- 
crease. What  can  the  husbandman  do,  with  all  his  labor,  with- 
out the  sunlight  and  the  rain  which  God  gives  ?  What  can  the 
merchant  or  the  sailor  do,  without  the  free  winds  of  heaven  which 
God  sends  ?  What  can  any  man  do,  in  any  occupation,  without 
health  and  strength  which  come  from  God  ? 

Our  times  of  adversity,  too,  are  from  God.  There  is  a  time  to 
weep,  as  well  as  a  time  to  laugh,  a  time  to  mourn,  as  loell  as  a  time  to 
dance.  And  very  few  there  are  who  are  not  called  to  pass 
through  the  one,  as  well  as  the  other.  At  first  sight,  it  would 
seem  as  if  the  favored  children  of  God,  should  be  exempted  from 
the  sufferings  which  are  the  common  lot  of  all.  But  sound  reason, 
experience,  and  Scripture,  teach  a  different  lesson.  In  this  world, 
God's  children  are  but  children  at  best.  They  are  in  a  course 
of  training  and  education  for  another  state,  and  need  the  chastise- 
ment as  well  as  the  caresses  of  their  Father.  And  what  son  is  he 
whom  the  father  chasieneih  not?  If  ye  be  without  chastisement^ 
whereof  all  are  partakers,  then  are  ye  bastards  and  not  sons,  Heb.  xii. 
7,  8.  The  chastisements  God  sends  upon  his  people  are  com- 
monly hard  to  bear.  They  would  not  be  chastisements  if  they 
were  not.  He  sees  where  we  are  most  deficient,  and  lays  his 
strokes  accordingly.  It  often  seems  to  the  suffering  Christian 
that  he  could  bear  almost  any  other  affliction  but  the  one  that  he 
actually  endures,  but  God  knows  best. 

The  afflictions  of  God's  people  are  oftentimes  great  and  sore, 
and  of  long  continuance  ;  but  none  of  them  come  without  design, 
nor  shall  they  destroy  the  believer.  Affliction  cometh  not  forth  of 
the  dust,  neither  doth  trouble  spring  from  the  ground,  Job  v.  6.    Many 


334  OUR  TIMES  IN  THE  HAND   OF  GOD. 

are  tlie  afflictions  of  the  righteous  ;  hut  the  Lord  delivereth  him  out  of 
them  all,  Ps.  xxxiv.  19. 

Thus  we  see  that  life  and  death,  prosperity  and  adversity,  are 
from  God  ;  and  with  David  we  have  reason  to  say,  My  times  are 
in  thy  hand.  This  truth  is  to  each  of  us,  one  of  great  con- 
sequence. We  are  standing  at  the  threshold  of  a  new  year  ;  we 
have  already  entered  on  its  busy  scenes  and  changing  times. 
Who  shall  tell  us  what  is  before  us  ?  Who  can  now  read  the 
records  that  shall  be  made  ere  the  year  closes  ?  Speaking  accord- 
ing to  probabilities  much  might  be  said.  Some  of  you  who  are 
now  far  from  your  native  land,  shall  be  farther  yet,  ere  twelve 
months  pass  away,  while  others  may  have  returned  to  the  bosom 
of  their  friends.  Some  of  you  who  are  now  in  feeble  health,  may 
become  strong,  while  others  rejoicing  in  their  strength,  shall  find 
it  fail.  Who  of  us  shall  be  laid  in  our  graves  during  the  coming 
year  ?  It  would  be  strange  were  all  this  company  to  continue  in 
life  so  long.  And  if  the  summons  comes  for  any,  are  you  ready 
to  depart  ? 

Scenes  of  joy,  and  scenes  of  sorrow,  the  height  of  prosperity, 
and  the  deep  of  adversity,  sickness  and  health,  life  and  death,  are 
words  of  frequent  use,  and  momentous  meaning  in  the  history  of 
our  race  ;  but  who  knows  how  to  apply  them  beforehand  to  any 
individual  ?  We  cannot  tell.  But  this  we  do  know.  Our  times 
are  in  God^s  hands,  and  it  is  well  they  are.  It  is  not  for  you  to 
Icnoio  the  times  or  the  seasons,  ivhich  the  Father  hath  put  in  his  own 
power,  Acts  i.  7.  They  are  concealed  from  us  in  mercy.  Who 
could  bear  the  sight  of  all  that  may  come  upon  him  in  the  world  ? 
Life  itself  would  be  a  burden,  if  we  always  carried  with  us  the 
certainty  of  the  calamities  that  are  impending.  By  not  knowing, 
we  are  led  to  trust  more  implicitly  upon  the  merits  of  the  Saviour, 
and  the  grace  and  protection  of  God.  Let  us  then  cheerfully 
commit  to  him  our  temporal  interests,  and  seek  the  welfare  of  our 
souls,  and  the  salvation  of  Jesus  Christ.  So  shall  the  year  roll 
away,  and  whatever  our  outward  state  may  be,  whatever  the  lot 
of  each,  whether  length  of  days,  or  speedy  departure,  from  this 
world,  we  shall  find  abundant  cause  for  peace,  and  thankfulness. 
Like  David  in  the  Psalm  from  which  the  text  is  taken  we  shall 
ever  say,  Oh  hoio  great  is  thy  goodness,  ivhich  thou  hast  laid  up  for 
them  that  fear  thee ;  lohich  thou  hast  lorought  for  them  that  trust  in 
thee  hcfore  the  sons  of  men. 
Macao.  Jan.  5.  1845. 


SEEMON   XXXVIII. 

CHRIST    AS    THE   SEARCHER   OF    THE   HEART. 

But  Jesus  did  not  commit  himself  unto  them,  because  he  knew  all  men,  and  needed 
not  that  any  should  testify  of  man ;  for  he  knew  what  was  in  man. — John  ii.  24, 25. 

The  words  of  tlie  text  were  spoken  of  our  Saviour  soon  after 
his  entrance  on  his  public  ministry.  He  had  gone  to  Jerusalem 
daring  the  first  passover  after  he  commenced  his  ministry ;  he 
had  there  shown  his  zeal  for  God  by  casting  out  the  merchants 
and  traders  from  the  temple ;  he  had  there  spoken  in  figurative 
language  of  his  death  and  resurrection  after  three  days  ;  and  he 
there  performed  so  many  miracles,  as  astonished  all  who  saw  them 
— and  in  consequence,  many  believed  on  his  name  when  they  saw 
the  miracles  which  he  did^  v.  23.  But  it  would  seem  that  among 
those  who  then  believed  there  were  many  like  Simon  Magus,  who 
believed,  and  ivonderedy  beholding  the  miracles  and  signs  which  were 
done,  and  yet  continued,  notwithstanding  this  belief,  in  the  gall  of 
bitterness  and  the  bond  of  iniquity,  Acts  viii.  13,  23.  Experience 
shows  but  too  plainly  how  common  is  such  a  faith  as  this.  It 
does  not  work  by  love,  nor  purify  the  heart,  and  is  therefore  justly 
said  by  the  apostle  James,  to  be  dead,  James  ii.  26. 

But  our  Lord  was  not  deceived  by  the  professed  belief  of  these 
men.  He  did  not  entrust  himself  to  them,  nor  hastily  number 
them  among  his  disciples,  for  he  \new  all  men,  both  who  really 
believed,  and  who  did  not.  And  this  knowledge  too  was  unde- 
rived.  He  needed  no  assistance  from  men,  to  enable  him  to  judge 
of  the  characters  of  those  by  whom  he  was  surrounded.  He 
formed  his  opinion  of  men's  characters,  by  an  intuitive  glance 
into  their  hearts.  He  needed  not  that  any  should  testify  of  man,  for 
lie  knew  what  was  in  man. 

The  text  teaches  us  most  plainly  that  Jesus  Christ  knows  the 
hearts  of  all  man,  and  that  no  secret  emotion  can  lurk  there  un- 


336  CHRIST  AS  THE   SEARCHER   OF   THE   HEART. 

detected  by  liim.  Nor  is  this  a  doctrine  taught  here  alone.  It 
is  one  that  meets  us  on  every  page  of  the  gospels,  and  under  every 
variety  of  form  and  expression.  During  his  public  ministry,  our 
blessed  Lord  associated  with  all  classes  of  Jewish  society.  The 
Pharisees  indeed  sneered  at  him  as  \hQ  friend  and  associate  ofpuh- 
licans  and  sinners,  nor  did  he  disdain  that  title.  But  he  also  sat 
at  the  tables  of  the  Pharisees,  and  lodged  with  men  of  wealth, 
though  perhaps  the  next  day  he  received  charity  from  a  poor  wo- 
man, or  reposed  his  wearied  frame  in  a  fisherman's  open  boat. 
He  associated  with  them  all,  and  he  knew  them  all.  The  crafty 
politician,  the  designing  priest  and  scribe,  the  sanctimonious 
Pharisee,  and  the  skilful  lawyer,  as  well  as  the  fisherman,  the 
widow  woman  and  the  child,  found  in  him  one  who  understood 
perfectly  their  several  characters. 

During  one  of  his  visits  to  Capernaum,  a  man  sick  of  the  palsy 
was  brought  to  him  to  be  healed,  and  such  was  the  earnestness 
and  the  faith,  both  of  the  sick  man  and  his  friends,  that  our  Sa- 
viour took  special  notice  of  it,  and  to  reward  it,  said  to  the  sick  of 
the  palsy,  Son,  he  of  good  cheer,  thy  sins  he  forgiven  thee.  The  scribes 
and  Pharisees  who  were  present  began  to  reason  in  their  hearts, 
and  to  say  within  themselves,  for  they  uttered  no  words,  Tlds 
man  speaheth  hlaspheniies.  Scarcely  had  the  thought  risen  in  their 
hearts,  ere  Jesus  knowing  their  thoughts,  reproved  them  for  it. 
Matt  ix.  4,  Mark  ii.  8,  Luke  v.  18. 

At  another  time,  he  was  teaching  in  the  synagogue,  and  there 
was  a  man  there  whose  right  hand  was  withered.  The  scribes 
and  Pharisees  watched  him  whether  he  would  heal  on  the  Sab- 
bath day,  that  they  might  find  an  accusation  against  him.  They 
spake  no  words  to  disclose  their  purposes,  for  that  would  have  de- 
feated the  object  they  had  in  view.  But  how  great  must  have 
been  their  surprise,  when  the  Lord,  hiowing  their  thoughts,  pub- 
licly called  upon  them  for  the  reason  why  good  might  not  be 
done  on  the  Sabbath  day  ?  Answer  or  reason  they  could  give 
none,  for  they  were  confounded  at  the  disclosure  of  thoughts, 
whose  baseness  they  wished  to  conceal  even  from  themselves, 
Luke  vi.  6,  Matt.  xii.  10,  Mark  iii.  1. 

He  cast  out  devils,  and  showed  so  many  signs  that  the  peo|)le 
were  amazed.  But  the  Pharisees,  to  detract  if  possible  from  his 
reputation,  secretly  circulated  a  report  that  he  was  in  league  with 
the  powers  of  darkness,  and  had  cast  out  devils  only  by  the  as- 
sistance of  Beelzebub  the  prince  of  the  devils.     Again,  to  their 


CHRIST  AS  THE   SEARCHER  OF  THE   HEART.  337 

confusion,  tliey  found  that  he  hnew  their  thoughts^  and  had  an  an- 
swer and  a  reproof  ready  for  every  imagination,  Matt.  xii.  25, 
Luke  xi.  14. 

He  was  asked  by  a  Pharisee  to  eat  with  him,  and  while  he  sat 
at  meat,  a  woman  of  the  city  which  was  a  sinner,  according  to  the 
custom  of  the  country,  which  allowed  any  person  to  enter  the 
dining  hall,  came  in,  and  weeping  behind  him  began  to  wash  his 
feet  with  tears,  and  to  wipe  them  with  the  hairs  of  her  head,  and 
kissed  his  feet  and  anointed  them  with  ointment.  The  Pharisee, 
glad  of  anything  that  would  give  him  a  lower  idea  of  the  charac- 
ter of  Jesus,  sioalce  luithin  himself,  saying  that  Christ  could  not  be  a 
prophet,  or  he  would  not  suffer  such  a  woman  to  touch  him. 
How  little  he  knew  of  the  deep  heart- searching  power  of  our 
Lord  !  The  Saviour,  answering  his  thoughts  (for  they  lay  as  yet 
in  his  heart,  unseen  save  by  him  who  knew  what  was  in  man), 
with  inimitable  beauty  and  force  showed  him  the  difference  be- 
tween his  own  vain-glorious,  unhumbled  thought,  and  the  deep 
penitence  of  her  on  whom  he  looked  with  so  much  disdain,  Luke 
♦'ii.  40. 

At  another  time,  the  combined  wisdom  or  cunning  of  the 
Pharisees  and  the  Herodians  laid  a  deep  and  crafty  scheme  to 
catch  him  in  his  words.  Their  question  was  concerning  the  pay- 
ment of  tribute  to  Cresar,  and  to  their  plain  question  Shall  ive 
give,  or  shall  we  not  give  ?  they  thought  it  well  nigh  impossible 
that  he  should  give  an  answer  without  committing  himself,  and 
affording  matter  of  accusation.  But  sorely  did  they  repent  of 
their  temerity.  Knowing  their  hypocrisy,  and  perceiving  their  ivich- 
edness,  he  said.  Why  tempt  ye  me,  ye  hypocrites  ?  and  the  answer 
he  gave  was  such  as  quite  confounded  them,  and  from  that  day 
forth,  no  man  durst  ask  him  any  more  questions,  Matt.  xxii.  15, 
Mark  xii.  13,  Luke  xx.  20. 

He  hnew  what  was  in  man,  and  he  hnew  all  men.  No  matter 
how  obscure  their  station,  or  how  secret  their  past  course  of  life, 
or  how  apparently  casual  their  interview  with  him,  he  could  in  a 
few  words  disclose  to  them  all  their  past  history,  and  cause  them 
to  cry,  like  the  woman  of  Samaria,  Come  see  a  man  ivhich  told  me 
all  that  ever  I  did,  John  iv.  29. 

It  was  especially  in  his  intercourse  with  his  disciples,  that  our 

Lord's  wonderful  knowledge  of  the  human  heart  was  displayed. 

With  regard  to  them  it  was  emphatically  true,  that  he  knew  what 

was  in  them,  and  needed  no  testimony  of  men  to  confirm  or  mod- 

22 


838  CHRIST  AS  THE   SEARCHER   OF   THE   HEART. 

ify  his  judgment.  The  zeal  of  Simon  Peter,  and  his  boldness  and 
energy  of  character,  gave  him  an  important  rank  among  the  apos- 
tles, both  before  and  after  the  crucifixion  of  our  Lord.  The  pier- 
cing eye  of  the  Saviour  beheld  this  trait  in  his  character  the  mo- 
ment he  first  saw  him,  and  he  said,  Thou  art  jSimon,  the  son  of 
Jona  ;  thou  shalt  he  called  Cephas^  lohicli  is  by  interpretation,  a  stone, 
John  i.  42.  And  yet  with  all  the  zeal  and  energy  that  Peter  pos- 
sessed, the  Lord  saw  that  he  lacked  that  firmness  which  should 
resist  temptation,  and  when  the  disciple  told  him,  I  am  ready  to  go 
with  thee,  both  into  prison,  and  to  death,  the  Lord  replied,  /  tell  thee, 
Peter,  the  cock  shall  not  croio  this  day,  before  thou  shalt  thrice  deny  that 
thou  knowest  me,  Luke  xxii.  34.  The  event  proved  too  truly  the 
accuracy  of  our  Lord's  knowledge  of  his  character. 

We  are  so  much  in  the  habit  of  regarding  the  apostle  John  as 
the  beloved  disciple,  that  we  scarcely  think  of  him  as  having  ever 
possessed  any  other  than  a  mild  and  gentle  disposition.  But  the 
reproof  he  gave  to  one  who  cast  out  devils  in  Christ's  name,  be- 
cause he  followed  not  with  them,  Mark  ix.  38,  and  the  proposi- 
tion he  made  to  call  down  fire  from  heaven,  and  consume  the  Sa- 
maritan village,  that  would  not  receive  our  Lord,  Luke  ix.  50, 
show  that  Christ  better  understood  his  character,  when  he  sur- 
named  John  and  James,  Boanerges,  or  sons  of  thunder,  Mark  iii.  17. 
How  appropriate  too  this  name  was  to  James,  may  easily  be  seen 
by  those  who  read  the  thrilling  exhortations  and  solemn  denun- 
ciations of  his  epistle.  No  sooner,  too,  had  Nathanael  appeared 
before  him,  than  he  showed  his  knowledge  of  what  was  in  man, 
Behold  an  Israelite  indeed,  in  whom  is  no  guile.  The  astonished 
Nathanael  said  unto  him,  Whence  knowest  thou  me  f  but  his  aston- 
ishment was  heightened  by  the  reply  he  received.  When  thou  wast 
under  the  fig-tree,  I  saw  thee.  Beneath  the  dark  and  impenetrable 
shade  of  the  fig-tree,  Nathanael  had  perhaps  been  pouring  out  his 
prayers  for  the  consolation  of  Israel.  He  was  sure  no  eye  but  the 
eye  of  God  had  seen  him,  and  when  he  found  himself  in  the  pres- 
ence of  one,  who  even  there  had  beheld  the  secret  emotions  of  his 
heart,  he  could  not  contain  the  exclamation  that  burst  from  his 
lips,  Rahhi,  thou  art  the  ^S'oji  of  God,  thou  art  the  King  of  Israel, 
John  i.  47-49. 

From  the  time  of  his  baptism  by  John,  until  the  day  that  he 
was  taken  up  to  heaven,  he  came  in  and  went  out  with  his  disci- 
ples, and  they  must  daily  have  felt  that  they  were  in  the  presence 
of  one  who  read  ev^ery  thought  of  their  hearts.     There  was  a  trai- 


CHRIST   AS   THE   SEARCHER   OF   THE   HEART.  339 

tor  among  them,  but  this  was  not  concealed  from  him ;  for  it  is 
expressly  recorded,  Jesus  knew  from  the  heginning  ivlio  they  were 
that  helieved  not,  and  who  shoidd  betray  him,  John  vi.  64.  When 
some  of  his  professed  disciples  murmured  at  his  doctrine,  Jesus 
hieiu  it  in  himself,  and  said  unto  them,  Doth  this  offend  you  f  John 
vi.  61.  When  they  disputed  among  themselves,  which  of  them 
should  be  the  greatest,  though  they  spake  not  of  it  to  Christ,  and 
indeed  sought  rather  to  conceal  it  from  him,  yet  he  perceived  the 
thought  of  their  heart,  and  by  the  example  of  a  little  child,  in  whose 
heart  no  such  ambitious  thoughts  had  yet  risen,  he  showed  them 
the  disposition  of  the  heart  that  he  approved,  Luke  ix.  47,  Mark 
ix.  33,  34. 

During  his  last  discourse  with  his  disciples,  something  was 
said  respecting  which  they  wished  to  ask  for  fuller  information. 
Jesus,  knowing  that  they  were  desirous  to  ask  him,  answered 
their  unuttered  inquiries  so  fully  and  satisfactorily,  that  they 
could  not  contain  their  surprise.  Noio  toe  are  sure  that  thou  know- 
est  all  things,  and  needest  not  that  any  man  shoidd  ask  thee  ;  hy  this 
we  believe  that  thou  camest  forth  from  God,  John  xvi.  19,  30. 

There  were  many  occasions  in  the  life  of  our  Lord,  when  his 
consummate  knowledge  of  the  human  heart  was  exhibited  ;  but  I 
have  preferred  to  mention  only  those  in  which  the  possession  of 
this  attribute  is  distinctly  ascribed  to  him.  There  are,  however, 
one  or  two  other  particulars  in  which  it  is  so  evidently  implied,  that 
they  deserve  more  than  a  passing  notice. 

1.  Jesus  Christ  came  to  this  world  to  be,  and  he  still  continues 
to  be,  the  great  Prophet  or  Teacher  of  his  church.  In  order  to 
fulfil  this  office,  he  must  not  only  understand  perfectly  all  the  will 
of  God,  and  the  deep  purposes  of  the  divine  mind  respecting  our 
salvation, — he  must  also  be  able  to  communicate  so  much  of  this 
knowledge  as  is  necessary  to  salvation  to  each  and  every  member 
of  his  church.  But  even  among  men,  no  one  can  well  fulfil  the 
of&ce  of  a  teacher,  who  has  not  carefully  studied  and  well  under- 
stood the  character  of  his  pupils.  No  one  can  be  apt  to  teach,  nor 
rightly  communicate  knowledge,  who  does  not  know  the  igno- 
rance, the  wants,  and  the  capacities  of  his  scholars.  Nor  can 
Jesus  Christ  instruct  his  disciples,  unless  he  thoroughly  knows 
the  heart,  and  the  disposition  of  each.  Behold  then  the  greatness 
of  his  knowledge  of  Avhat  is  in  man.  His  church  is  composed  of 
the  men  of  every  land  and  nation,  of  every  age  and  rank.  The 
profoundest  of  philosophers,  the  ablest  of  statesmen,  the  most  sa- 


840  CHRIST  AS   THE   SEARCHER   OF   THE   HEART, 

gacious  and  the  acutest  intellects,  have  sat  at  his  feet,  and  learned 
of  him,  as  well  as  the  ignorant  Hottentot,  the  barbarous  Esqui- 
maux, and  the  imbecile  PoljnQsian.  He  has  known  the  deep  ig- 
norance and  stupidity  of  the  one,  he  has  fathomed  all  the  wisdom 
of  the  other,  and  he  has  taught  them  all.  He  has  opened  the 
hearts  of  each  to  receive  the  truth,  and  this  has  been  a  far  harder 
work,  than  to  open  the  eyes  of  the  blind  who  came  to  him  for 
sight.  Satan  hath  blinded  the  eyes  of  them  that  believe  not,  and 
ere  any  could  receive  the  knowledge  of  the  truth,  it  has  been 
necessary  that  the  great  Teacher  should  remove  the  scales  that 
covered  the  mental  and  the  moral  eye.  These  obstructions  to 
spiritual  sight  being  removed,  he  has  poured  divine  light  into  the 
soul.  The  deep  things  of  God,  the  hidden  mysteries  of  the  king- 
dom, the  wonders  of  redemption — these  he  reveals  to  each  of  his 
chosen  ones.  And  yet  this  revelation  is  not  an  indiscriminate 
one,  nor  does  he  give  to  each  the  same  amount  of  knowledge. 
He  who  knows  what  is  in  man,  knows  well  how  much  they  can 
bear,  and  enlarges  their  knowledge  in  proportion  to  their  capaci- 
ties and  desires,  John  xvi.  12.  What  less  than  omniscience  is  ad- 
equate to  a  work  like  this  ? 

2.  And  as  the  prophetical  ofi&ce  of  Christ  implies  the  posses- 
sion of  perfect  knowledge  of  the  human  heart,  so  also  does  his 
ofl6.ce  of  final  and  universal  Judge.  God  hath  appointed  him  to 
judge  the  world  in  righteousness,  Acts  xvii.  31,  and  though  men 
laugh  at  the  intimation  now,  and  say,  Where  is  the  promise  of  his 
coming?  Yet  the  day  is  fast  approaching  when  all  nations  shall 
be  gathered  before  his  bar  to  render  an  account  for  the  deeds 
done  in  the  body.  Nor  is  this  account  to  be  confined  to  out- 
ward actions.  It  shall  include  even  every  idle  loord,  Matt,  xii,  36, 
and  the  secret  thoughts  of  the  heart  must  then  be  tried.  God  shall 
bring  every  work  into  judgment^  with  every  secret  thing ^  whether  it  he 
good  or  whether  it  he  evil,  Ecc.  xii.  14.  However  deep  laid,  or  care- 
fully concealed  your  thoughts  may  now  be,  before  the  all-piercing 
eyes  of  the  Judge,  in  that  great  day,  there  is  nothing  covered  that 
shall  not  he  revealed,  neitlier  hid,  that  shall  not  he  known,  Luke  xii.  2. 
But  to  execute  such  a  judgment  as  this — to  weigh  the  thoughts, 
and  words  and  actions  of  all  men  of  every  age — to  estimate  aright 
the  character  of  each,  and  award  to  each  his  just  deserts,  according 
to  his  ivories,  what  less  than  infinite  wisdom  is  required?  /Shall 
not  the  judge  of  all  the  earth  do  right  f  At  that  great  trial  day 
there  will  be  no  need  of  human  witnesses,  for  the  judge  is  he,  of 


CHRIST  AS   THE   SEARCHER   OF   THE   HEART.  341 

wliom  our  text  says,  He  knew  all  men,  and  needed  not  that  any 
should  testify  of  man,  for  he  knew  what  was  in  man. 

3.  In  the  doctrine  of  oiir  text,  that  Jesus  Christ  is  perfectly 
acquainted  with  the  hearts  of  men,  we  have  one  of  the  strongest 
arguments  to  prove  the  essential  Divinity  of  tlte  Lord  Jesus  Christ. 

It  is  a  truth  frequently  recorded  in  the  Scriptures,  both  of  the 
Old  and  New  Testaments,  that  it  is  God's  prerogative  to  search 
and  know  the  human  heart.  When  David  Avas  at  the  point  to 
die,  he  said  to  Solomon,  with  all  solemnity,  Jehovah  searcheth  all 
hearts,  and  understandeth  all  the  imaginations  of  the  thoughts,  1  Chron. 
xxviii.  9.  In  the  prophecies  of  Jeremiah,  God  is  represented  as 
challenging  this  attribute  to  himself  The  heart  is  deceitful  above 
all  things  and  desperately  icicked;  who  can  know  it?  I  Jehovah 
search  the  heart,  I  try  the  reins,  Jer.  xvii.  9,  10.  And  Solomon, 
as  if  to  preclude  any  shadow  of  doubt  on  this  point,  expressly 
declares  that  the  knowledge  of  the  heart,  is  peculiar  to  God  alone. 
In  his  prayer  at  the  dedication  of  the  temple — a  prayer  dictated 
by  immediate  inspiration,  and  left  on  record  for  our  instruction — 
we  meet  these  words,  addressed  to  God,  Thou,  even  thou  only 
knoivest  the  hearts  of  all  the  children  of  meyi,  1  Kings  viii.  39.  In 
sublime  language  the  prophet  Amos  declares  the  same  truth. 
Lo!  lie  that  formeth  the  mountains,  and  createth  the  wind,  and  de- 
clareth  unto  man  what  is  his  thought,  that  maketh  the  morning  dark- 
ness, and  treadeth  upon  the  high  places  of  the  earth,  Jehovah,  the  God 
of  hosts  is  his  name,  Amos  iv.  13.  To  all  these  testimonies  from 
the  Old  Testament,  agree  the  words  of  the  apostles,  in  their 
prayer,  before  the  appointment  of  Matthias  to  the  apostleship, 
Thou,  Lord,  ivhich  knowest  the  hearts  of  all  men,  show  ivhether  of 
these  tivo  thou  hast  chosen.  Acts  i.  24. 

Now  we  have  seen,  in  the  passages  already  adduced  from  the 
gospels,  that  Jesus  Christ  did  possess  the  power  of  searching  the 
heart.  How  often  did  he  declare  unto  men  their  thoughts,  and 
how  expressly  do  the  evangelists  testify  that  he  knew  all  things? 
As  if  to  put  the  matter  beyond  the  possibility  of  a  doubt,  we  find 
our  Lord  himself,  in  the  book  of  Eevelation,  claiming  this  power, 
and  that  in  the  very  words  used  by  the  prophets  of  the  Old  Testa- 
ment, when  describing  the  majesty  of  Jehovah,  These  things  saith 
the  Son  of  God:  all  the  churches  shall  know  that  I  am  he  which 
searcheth  the  reins  and  hearts,  Eev.  ii.  18-23.  The  possession  of 
any  one  of  the  incommunicable  attributes  of  Jehovah  is  sufficient 
to  prove  its  possessor  to  be  divine. 


342  CHRIST   AS  THE   SEARCHER   OF   THE   HEART, 

Were  there  nothing  else  in  the  word  of  God  respecting  the 
divinity  of  Christ,  the  proofs  already  adduced  on  this  one  point, 
would  be  sufficient  to  establish  it.  But  these  are  but  a  part 
selected  out  of  a  mass  of  proofs,  all  equally  clear. 

The  doctrine  of  Christ's  divinity  is  not  an  unimportant  one  in 
the  Christian  system.  It  is  not  one  that  may  be  held  or  rejected 
at  pleasure,  without  endangering  the  salvation  of  the  soul.  It 
lies  at  the  very  foundation  of  our  religion,  and  a  mistake  or  error 
here  is  fatal. 

Either  Jesus  Christ  is  God,  or  he  is  not.  There  is  no  middle 
point  between  these  two  propositions.  One  or  the  other  must  be 
believed,  and  the  one  not  believed  must  be  rejected.  If  Christ  be 
not  God,  he  is  a  creature,  and  those  who  ascribe  divinity  to  him, 
and  worship  him,  are  guilty  of  exalting  a  creature  to  the  throne 
of  God.  But  to  worship  a  creature  is  to  commit  idolatry,  and  of 
this  monstrous  sin,  are  the  Trinitarians  guilt}',  if  Jesus  Christ  be 
not  truly  God. 

If  Jesus  Christ  be  truly  God,  and  we  say  he  is  not,  then  we 
rob  him  of  his  divinity,  and  this  is  a  crime  that  he  will  not  lightly 
pass  by.  Will  a  man  rob  God ?  Yet  here  is  a  robbery,  before 
which  ordinary  sacrilege  might  pass  for  virtue.  It  takes  the 
Creator  and  hurls  him  from  his  rightful  throne.  It  ascribes  to 
him  only  a  delegated  power  to  rule,  where  he  possesses  inherent 
and  supreme  authority.  Oh  my  hearers,  if  any  of  you  have  fallen 
into  this  dangerous  error,  I  beseech  you  to  examine  again  the 
reasons  of  your  belief,  and  be  you  well  persuaded  ere  you  suffer 
yourselves  to  believe  that  he  who  searches  the  heart,  and  knows 
what  is  in  man,  is  not  truly  divine.  The  proof  of  his  divinity 
does  not  rest  alone,  on  the  names  of  God,  which  are  so  frequently 
given  to  him.  It  is  founded  equally  on  the  divine  attributes  he 
possesses ;  and  the  honor  and  worsliip  paid  to  him ;  and  it  is 
incontestably  argued  from  the  work  he  came  to  perform.  A 
work,  which  he  finished,  but  for  which  no  creature,  even  though 
the  highest  of  all  that  God  has  made,  is  sufficient. 

4.  We  learn  from  the  doctrine  of  our  text,  how  impossible  it 
is  to  deceive  the  Saviour,  and  hence  draw  a  warning  against 
hypocrisy,  and  all  self-deception  in  religion.  There  is  much  that 
passes  among  men  for  religion  that  is  not  approved  of  God. 
There  are  times  when  an  outward  attention  to  the  duties  enjoined 
in  the  gospel,  is  not  only  common  and  approved  but  even  fashion- 
able.    There  are  many  vices,  which  no  man  who  has  a  proper 


CHRIST  AS   THE   SEARCHER   OF   THE   HEART.  843 

regard  for  himself,  or  the  good  opinion  of  societj^,  Avould  allow 
himself  to  practise.  There  are  many  virtues,  the  practice  of  which, 
not  only  adds  to  our  own  comfort,  and  gains  for  us  the  approval 
of  conscience,  but  they  secure  the  admiration  of  the  world,  and 
increase  our  respectability  among  men.  I  do  not  say  that  this  is 
wrong.  On  the  contrary,  it  is  right.  But  the  error  with  most 
men,  is  that  they  are  satisfied  when  so  much  is  gained,  and  stop 
at  this  point.  My  friends,  this  is  not  enough.  Man  cannot 
search  the  heart,  nor  know  what  is  in  other  men.  Man  can 
scarcely  know  even  his  own  heart,  and  many  who  are  not  guilty 
of  intentional  hypocrisy,  are  most  grossly  deceived,  in  regard  to 
their  own  condition  and  character.  In  the  concerns  of  our  souls, 
we  do  not  deal  with  men  but  with  the  heart-searching  Jehovah. 
Our  Judge  is  one  who  knows  what  is  in  man  far  better  than  we 
do  ourselves ;  and  who  needs  not  the  testimony  of  man.  He 
searcheth  the  heart,  he  scrutinizes  its  prevailing  dispositions  and 
feelings ;  he  looks  for  more  than  external  morality ;  he  requires 
not  merely  that  you  do  justly,  but  that  you  love  mercy  and  walk 
humbly  with  God.  He  seeks  for  the  fruits  of  the  Spirit — love^  joy, 
peace^  long-suffering,  gentleness,  and  when  these  are  wanting,  no 
outward  profession,  no  attendance  on  external  forms,  no  payment 
of  tithes,  or  noisy  zeal  can  secure  his  favor.  A^ot  he  that  com- 
mendeth  himself  is  approved,  hut  whom  the  Lord  commendeth,  2  Cor. 
X.  18.  Therefore  search  carefully  your  own  hearts,  and  praj^  for 
divine  assistance  in  discovering  what  you  are,  and  what  you 
should  be,  and  remember  the  words  of  the  apostle  Paul,  If  ive 
ivoidd  judge  ourselves,  loe  should  not  le  judged,  1  Cor.  xi.  31. 

5.  Finally,  from  this  doctrine  of  our  Saviour's  knowledge  of 
the  heart,  we  draw  encouragement  for  perseverance  in  every  duty,  and 
consolation  for  every  time  of  trial. 

The  Christian's  course  on  earth,  is  a  course  of  labor,  he  has 
m^ny  duties  to  perform,  and  must  ofttimes  prosecute  his  labor 
and  perform  his  duties,  not  merely  without  the  approbation,  per- 
haps even  in  the  face  of  the  opposition  of  the  world,  but  he  must 
often  labor  all  alone,  without  even  the  assistance  of  a  fellow- 
Christian.  I  speak  to  some  who  know  my  meaning,  when  I  say, 
that  there  are  times  when  the  heart  is  almost  ready  to  break  under 
a  sense  of  discouragement.  There  are  times  when  every  hope 
seems  disappointed;  when  every  duty  seems  to  have  been  left 
undone ;  and  Avhen  in  the  words  of  the  sweet  singer  of  Israel, 
groans  and  tears  become  the  constant  companions  of  the  believer. 


344  CHRIST  AS   THE   SEARCHER   OF  THE    HEART. 

This  is  especially  apt  to  be  the  case,  when  the  believer  is  left 
without  a  Christian  friend,  with  whom  to  take  counsel  and  oifer 
prayer.  But  I  say  to  you,  my  friends,  you  are  not  alone  in  all 
this.  There  is  One  who  knows  most  thoroughly  all  your  dis- 
couragements, and  wants.  There  is  One  who  has  seen  every 
emotion  of  your  heart,  who  has  noticed  the  sincerity  and  the 
earnestness  of  your  desires  for  his  presence.  He  has  heard  the 
unuttered  prayers  of  your  heart,  and  comprehended  the  feelings 
that  could  find  no  words  for  their  expression.  He  knows  all 
things,  and  does  not  need  that  you  should  ask  in  measured  phrase, 
for  he  knows  what  is  in  man.  In  all  your  sorrows,  infirmities, 
and  disappointments,  he  has  been  a  sympathizing  High  Priest, 
and  as  able  to  help  as  he  is  ready  to  sympathize.  And  if  he  has 
not  already  appeared  for  your  help  and  deliverance,  it  has  not 
been  because  he  knew  not  of  your  wants,  but  because  he  saw  that 
the  proper  time  had  not  yet  come  for  his  appearance.  Come, 
therefore,  with  boldness  unto  him,  declare  unto  him  every  want 
and  every  sorrow :  you  shall  find  an  ear  ever  open,  and  a  heart 
ever  ready.  The  duties  that  you  have  performed  in  silence  and 
obscurity,  are  recorded  before  him.  The  prayers  you  offer  in  se- 
cret shall  be  rewarded  openly ;  and  in  the  day  of  final  accounts, 
it  shall  matter  little  whether  you  have  been  celebrated  or  unknown 
among  men.  He  who  knows  what  is  in  man,  and  saw  Nathanael 
under  the  fig-tree,  shall  acknowledge  all  his  followers,  however 
humble  or  obscure  among  men,  in  the  presence  of  his  Father,  and 
of  the  holy  angels.  The  Lord  grant  to  each  of  us,  to  find  favor 
in  his  sight  in  that  day. 

Macao,  January  12,  1845. 


SERMON    XXXIX. 

THE   PROPITIATION   OF   CHRIST. 

My  little  children,  these  things  write  I  unto  you,  that  ye  sin  not.  And  if  any  man  sin, 
we  have  an  Advocate  with  the  Father,  Jesus  Christ,  the  righteous  :  and  he  is  the 
Propitiation  for  our  sins :  and  not  for  ours  only,  but  also  for  the  sins  of  the  whole 
world. — 1  John  ii.  1,  2. 

By  the  law  is  the  knowledge  of  sin,  Kom.  iii.  20.  By  the  law 
is  the  warning  against  sin.  By  the  law  is  the  punishment  of  sin. 
By  it  is  the  wrath  of  God  against  sin,  and  his  abhorrence  of  it 
revealed  ;  and  the  conscience  and  heart  of  man  made  to  perceive 
its  nature.     I  had  not  known  sin  but  by  the  law,  Kom.  vii.  7. 

These  things  are  by  the  law,  but  here  its  of&ce  stops.  By  the 
law  is  not  the  forgiveness  of  sin.  By  the  law  is  not  the  washing 
away  of  the  stain  of  sin.  It  is  a  rule  of  life,  and  a  standard  of 
reward  for  a  holy  being.  The  man  which  doeth  those  things^  shall 
live  by  them^  Lev.  xviii.  5  ;  Eom.  x.  5.  But  if  he  do  them  not, 
there  is  no  help  for  him  in  the  law.  The  blood  of  bulls  and  goats, 
can  never  take  away  sin.  And  the  said  that  sinneth,  it  shall  die,  Ezek. 
xviii.  20 ;  Heb.  x.  4.     These  things  saith  the  law. 

By  the  gospel  also,  is  the  knowledge  of  sin,  for  sin  is  never 
rightly  known  except  when  seen  at  the  cross  of  Christ.  By  the 
gospel  is  repentance  for  sin.  By  the  gospel  is  the  forgiveness  of 
sin.  By  the  gospel  is  the  taking  away  of  sin,  and  the  cleansing 
of  the  soul  from  its  defilement.  By  the  gospel  is  that  holiness  of 
heart  and  life,  without  which  no  man  shall  see  God.  Hence,  said 
the  apostle.  These  things  I  write  unto  you  that  ye  sin  not. 

How  little  they  know  of  the  gospel,  who  suppose  it  gives  any, 
even  the  least  license  to  sin.  Its  prohibitions  are  as  solemn  and 
as  strict,  as  those  of  the  law  given  in  thunder  and  in  flame  from 
Mount  Sinai,  and  it  excludes  it  more  effectually  from  the  heart. 
As  well  as  the  law,  it  saith,  Stand  in  awe  and  sin  not,  Ps.  iv.  4.  It 
was  the  Saviour  himself,  who  said  to  the  impotent  man  he  healed. 


346  THE   PROPITIATION   OF   CHRIST. 

Sin  no  more,  John  xv.  14.  It  was  he  who  said  to  the  woman 
taken  in  adultery,  Go  and  sin  no  more,  John  viii.  11.  The  gospel 
holds  up  as  distinctly  as  the  law,  the  character  of  God ;  nay,  it 
exhibits  that  character  far  more  clearly,  for  it  pictures  it  in  the 
life  of  Christ  the  brightness  of  Ms  glory,  and  the  express  image  of 
hisj^erson,  Heb.  i.  3,  and  when  our  minds  are  awed  by  the  contem- 
plation of  infinite  purity  and  virtue,  it  says  to  us.  As  he  ivhich  hath 
called  you  is  holy,  so  he  ye  holy  in  all  manner  of  conversation.  Be- 
cause it  is  ivriiten.  Be  ye  holy,  for  lam  holy,  1  Pet.  i.  15,  IG.  Tlie 
grace  of  Ood  which  bringeth  salvation,  teacheth  us  that  denying  ungod- 
liness and  luorldly  lusts,  ive  should  live  soberly,  righteously,  and  godly 
in  this  present  world,  looldng  for  that  blessed  hope  and  the  glorious 
appearing  of  the  great  Ood  and  our  Saviour  Jesus  Christ,*  who  gave 
himself  for  us  that  he  miglit  redeem  us  from  all  iniquity,  and  purify 
unto  himself  a  -peculiar  -people,  zealous  of  good  works.  Tit,  ii.  11-13. 
The  gospel  has  a  universal  offer.  Its  conditions  fit  it  for 
all  men.  Hear  its  voice  in  our  text.  If  any  man  sin.  In  what 
words  could  an  offer  for  all  men  be  more  certainly  expressed  ? 
It  saith  not,  "If  any  man  is  wise — if  any  man  is  rich — if  any 
man  is  happy — if  any  man  is  sorrowful."  There  might  be  persons 
not  embraced  in  such  a  call.  But  it  saith,  If  any  man  sin — and 
who  is  not  included  here  ?  There  are  some  who  are  not  wise, 
and  some  who  are  not  rich,  and  some  who  are  not  happy,  and 
a  few  who  are  not  sorrowful,  but  there  is  none  who  does  not  sin, 
and  therefore,  none  to  whom  the  words  of  the  text  are  not  spoken. 
Who  can  say,  I  have  made  my  heart  pure,  I  am  clean  from  my  sin? 
Prov.  XX.  9.  In  God's  sight  the  heavens  are  not  clean,  Job  xv. 
14.  Yea,  he  charged  his  angels  with  folly,  Job  iv.  18.  And  what 
is  man  then,  that  he  shoidd  be  clean  ?  and  that  is  born  of  a  looman 
that  he  should  be  righteous  ?  Job  xiv.  14.  Behold,  there  is  no  man 
that  sinneth  not,  1  Kings  viii.  46.  Solomon  testified  that  there  is 
not  a  just  man  upon  the  earth  that  doeth  good  and  sinneth  not,  Ecc. 
vii.  20.  And  the  apostle  Paul  shows,  with  all  possible  minuteness 
and  solemnity,  that  all  have  sinned,  and  come  short  of  the  glory  of 
God,  Rom.  iii.  23.  Look  to  the  spectacle  exhibited  at  Calvary. 
Behold  him  who  Icneiv  no  sin,  2  Cor.  v.  21,  undergoing  a  death 
such  as  no  criminal  ever  suffered  since  the  foundation  of  the 
world.     Whence  these  sufferings — these  agonies — that  bitter  cry 

*  TOW  ficyaXov  Bcov  kui  atJTnpof  riftuf  Inaov  Xpiarov,  "Of  our  great  God  and  Saviour, 
Jesus  Christ,"  as  this  passage  should  be  translated,  according  to  the  invariable  force 
of  the  Greek  article. 


THE   PROPITIATION   OF   CHRIST.  347 

— that  marvellous  death?  All  toe  Wee  sheep  liave  gone  astray :  wc 
have  turned  every  one  to  his  own  tvay,  and  the  Lord  hath  laid  on  hini 
the  iniquity  of  us  all,  Is.  liii.  6. 

Such  are  the  declarations  of  Scripture,  and  I  need  scarcely 
appeal  to  experience,  for  the  truth  of  what  every  one  of  3-0  u 
has  seen  around  you,  and  felt  within  you. 

Tlie  wrath  of  God  is  revealed  from  heaven  against  all  ungodliness 
and  unrighteousness  of  men,  Kom.  i,  18.  We  are  sinners  before 
his  bar ;  we  are  placed  on  trial ;  the  throne  is  set,  the  books  are 
opened,  and  the  judgment  is  begun.  What  hope  is  there  ivhen 
the  Lord  Jesus  shall  be  revealed  from  heaven  voith  his  mighty  angels 
in  flaming  fire,  taking  vengeance  on  them  that  know  not  God,  and  obey 
not  the  gospel  of  our  Lord  Jesus  Christf  2  Thes.  i.  7,  8,  What  plea 
have  you  to  offer  before  him  ?  The  Judge  of  all  the  earth  will 
do  right,  nor  shall  any  be  condemned  unheard.  God  ivill  be  Jus- 
tified tvhen  he  speaks,  and  clear  tohen  lie  judges,  Ps.  li.  4. 

But  the  terrors  of  his  appearing,  and  the  majesty  of  his 
throne,  shall  put  to  silence  all  the  vain  excuses  men  now  bring 
for  sin,  nor  shall  any  dare  to  justify  or  palliate  what  now  they 
behold  with  unconcern.  Lf  thou.  Lord,  shoiddst  mark  iniquities, 
0  T^ord,  who  shall  stand  f  Ps.  cxxx.  3.  How  should  man  be  just 
with  God?  Lf  he  will  contend  tvith  him,  he  cannot  answer  him  one 
of  a  thousand.  Job  ix.  2,  3.  Hence  the  prayer  of  the  Psalmist, 
Enter  not  into  judgment  ivith  thy  servant ;  for  in  thy  sight  shall  no 
man  living  be  justified,  Ps.  cxliii.  2. 

Let  the  sentence  be  pronounced ;  the  criminal  has  pleaded 
guilty.  Let  the  ministers  of  justice  bind  him  hand  and  foot,  and 
cast  him  into  outer  darkness.  Matt.  xxv.  30.  There  is  no  hope 
for  him  forever,  but  weeping  and  wailing,  and  gnashing  of  teeth ; 
these  are  his  portion,  for  the  wages  of  sin  is  death,  Eom.  vi.  23. 

But  stay !  A  hand  is  lifted  up.  A  motion  is  made  to  arrest 
the  judgment.  A  plea  is  put  in  his  defence,  for  an  Advocate 
appears.  AYho  is  this  that  comes  before  the  eternal  throne, 
undaunted  by  the  fiery  stream  that  issues  and  comes  forth  ? 
Sinner,  guilty,  condemned,  and  despairing,  look  upon  him,  and 
see  if  thou  canst  recognize  the  lineaments  of  his  face.  He  wears 
a  human  form.  One  like  unto  the  So7i  ofonan.  There  are  scars  in 
his  hand.  There  are  marks  of  suffering  on  his  brow.  He  hath 
been  acquainted  with  grief  But  now  a  glory  crowns  his  head — 
authority  beams  forth  from  his  eye — his  arm  is  clothed  with 
power,  and  majesty  attends  his  steps.     Who  is  this  ?     Dost  thou 


348  THE   PROPITIATION   OF   CHRIST. 

not  know  him  ?  Once  he  walked  the  earth,  a  man  of  sorrows^ 
but  now  he  is  anointed  with  the  oil  of  gladness,  and  exalted  at 
the  right  hand  of  God.  Once  a  homeless  wanderer,  and  a  friend 
of  publicans  and  sinners,  he  knows  what  sufferings  mean,  and 
can  sympathize  with  them  that  are  in  any  sorrow.  Now,  he  is 
exalted  far  above  all  'principality^  and  poiver,  and  might,  and 
dominion,  Eph.  i.  21.  It  is  Jesus  Christ,  the  Eigiiteous.  It 
is  Christ  that  died,  yea,  rather,  that  is  risen  again,  ivho  is  even  at  the 
right  hand  of  God,  ivho  also  maJceth  intercession  for  us,  Rom. 
viii.  34. 

If  any  man  sin,  toe  have  an  Advocate  loith  the  Father.  The 
word  {nuquKlrjTog,)  advocatc,  signifies  an  intercessor,  one  who 
pleads  the  cause  of  an  offender  before  the  judge.  One  who 
mediates  between  two  parties,  offering  arguments  in  arrest  of 
judgment,  and  reasons  for  the  bestowment  of  favors.  Such  is 
Jesus  Christ,  in  the  great  work  of  salvation.  On  the  one  side  is 
arrayed  the  holy  and  just  God,  whose  law  cannot  be  violated 
with  impunity,  and  on  the  other,  men  who  have  sinned  and 
incurred  the  penalty  of  the  law.  Bold  must  be  the  Being  who 
would  undertake  the  cause  of  persons  in  such  a  plight  as  this. 
Had  it  been  proposed  to  the  angelic  host,  there  is  not  one  of 
them  that  would  have  dared  to  assume  our  cause.  But  there  is 
help  for  ns,  laid  upon  one  that  is  mighty  to  save.  There  is  one 
God,  and  one  Alediator  between  God  and  man,  the  man  Christ  Jesus, 
1  Tim.  ii.  5.  He  undertakes  to  secure  the  acquittal  of  every  sin- 
ner that  will  trust  his  cause  in  his  hands,  and  makes  it  his  constant 
business  to  accomplish  what  he  has  promised.  He  ever  liveth  to 
malce  intercession  for  them,  Heb.  vii.  25. 

There  are  those  who  have  dreamed  of  other  mediators,  and 
other  advocates.  There  are  even  some  who  have  foolishly 
thought  to  plead  their  own  cause  at  that  solemn  tribunal,  but  the 
Scriptures  expressly  inform  us,  that  there  is  none,  save  he  of 
whom  we  speak,  that  shall  succeed.  There  is  salvation  in  no 
other  ;  for  there  is  none  other  name  under  heaven  given  among  men, 
whereby  ive  must  be  saved,  but  the  name  of  Jesus  Christ  of  Naza- 
reth, Acts  iv.  12. 

The  prisoner  placed  at  the  bar  of  any  earthly  court,  finds  it 
necessary  to  secure  the  services  of  an  able  advocate.  How 
important  that  our  advocate  in  the  court  of  heaven  be  well 
qualified  for  the  work  he  has  undertaken  !  Our  hopes  rest  upon 
him,  our  cause  is  in  his  hand,  and  if  he  fails,  the  sentence  must 


THE   PROPITIATION   OF   CHRIST,  349 

go  against  us.  But  in  the  cliaracter  of  him  wlio  has  undertaken 
to  plead  for  men,  there  is  everything  to  encourage  our  hopes. 
He  possesses  every  personal  qualification  that  can  be  conceived 
necessary.  By  his  possession  of  the  divine  nature,  he  is  on  an 
equality  with  the  Judge,  and  stands  before  him  without  fear.  By 
his  possession  of  human  nature,  he  is  on  a  level  with  his  clients, 
and  can  sympathize  with  them  in  every  feeling  and  every  fear. 
By  the  union  of  the  two  natures  in  his  one  person,  he  becomes  a 
daysman  (or  umpire),  wlio  can  lay  Ms  hand  upon  hoth,  Job  ix,  33, 
But  his  crowning  qualification  is,  that  he  is  a  righteous  Advocate, 
Jesus  Christ,  the  Righteous.  How  different,  in  this  respect,  from 
those  for  whom  he  pleads !  Partaking  of  the  same  nature,  yet 
without  sin.  But  it  was  most  appropriate  that  he  should  possess 
such  a  character.  He  stands  and  pleads  before  a  holy  Judge, 
and  must,  therefore,  be  holy  himself.  He  comes  not  only  to 
secure  our  pardon,  but  our  sanctification.  He  must  needs,  there- 
fore, possess  a  spotless  character  himself  Ye  know  that  he  was 
manifested  to  take  away  our  sins;  and  in  him  is  no  sin,  1  John 
iii.  5, 

It  is  most  refreshing  to  the  soul,  to  consider  the  character  of 
Jesus  Christ  as  a  holy  Saviour  in  human  nature.  From  the  days 
of  Adam's  innocence  in  Paradise,  until  our  times,  the  world  has 
never  seen  one  like  him.  Possessing  all  the  excellencies  of 
human  nature,  without  its  failings,  the  wicked  one  came,  and 
found  nothing  in  him,  John  xiv.  30,  Born  of  a  woman,  yet  with 
a  nature  incorrupt — associating  with  wicked  men,  but  never  led 
astray  by  their  evil  counsels — tempted,  but  never  sinning — 
speaking  often,  but  never  an  idle  word — doing  many  things,  but 
never  an  unholy  action,  he  embodied,  in  his  own  example, 
absolute  perfection.  He  did  no  sin,  neither  was  guile  found  in  his 
mouth,  1  Pet,  ii.  22, 

In  such  an  Advocate,  we  can  repose  the  fullest  confidence. 
His  spotless  character  gives  him  every  possible  advantage,  and 
secures  for  him  a  favorable  audience.  He  will  use  no  false  pleas, 
he  will  bring  no  unsound  arguments ;  nor  is  it  possible  that  he 
should  deceive  those  that  put  their  trust  in  him. 

The  character  of  our  Advocate  gives  us  ground  for  hope,  and 
yet  vastly  more  than  this  is  needful,  before  we  can  deem  our 
safety  certain.  The  prisoner  of  an  earthly  law  is  not  rendered 
secure,  simply  by  the  unblemished  reputation  of  the  advocate  he 
employs.     The  necessities  of  our  case  require  more  than  this. 


350  THE   PROPITIATION   OF   CHRIST. 

Not  only  must  the  character  of  our  advocate  be  above  suspicion 
or  reproach,  but  he  must  have  a  plea  to  offer  which  shall  over- 
balance the  overwhelming  guilt  which  weighs  us  down.  The  law 
requires  perfect  obedience,  and  this  we  have  not  given.  Failing 
in  this,  the  law  demands  satisfaction.  Some  men  think  that,  by 
the  simple  exercise  of  his  sovereignt}^,  God  might  dispense  with 
the  requisitions  of  the  law,  and  grant  pardon  on  account  of  peni- 
tence alone.  Such  is  not  the  word  of  God.  The  heavens  and 
earth  may  pass  away,  but  his  word  cannot  pass,  and  that  word 
declares  that,  tuithout  the  shedding  of  bloody  there  is  no  remission, 
Heb.  ix.  22.  But  if  the  blood  of  the  criminal  be  shed — if  the 
full  penalty  of  the  law  be  inflicted  on  him,  there  can  be  no  hope. 
He  must  lie  down  in  sorrow  forever.  What  plea,  then,  can  the 
great  Advocate  offer  ?  What  arguments  can  he  present  ?  Ex- 
tenuate the  guilt  of  the  clients  he  may  not  do,  for  he  is  a  right- 
eous Advocate.  Explain  away  the  requirements  of  the  law  he 
cannot  do.  It  is  God's  law — it  is  his  own  law,  and  he  came  not  to 
destroy  the  law,  hut  to  fulfil,  Matt.  v.  17. 

Let  the  prisoner  of  hope  turn  him  to  his  strong  hold,  and  dis- 
miss every  fear,  Zech.  ix.  12.  The  ransom  is  paid,  the  debt  is 
cancelled,  the  satisfaction  of  the  law  is  already  made.  We  have 
an  Advocate,  and  lie  is  the  'pro'pitiation  for  our  sins.  A  propitiation 
is  that  which  renders  God  propitious,  which  satisfies  his  justice, 
removes  his  anger,  and  restores  his  favor ;  and  all  this  has  been 
done  by  him  who  is  the  advocate  for  man.  Do  you  ask  how  he 
has  done  it  ?  The  answer  is.  By  taking  the  place  of  man,  and 
suffering  in  his  own  person,  the  penalty  threatened  by  the  law. 
The  law  had  no  claims  upon  him.  He  was  not  bound  to  obey  its 
precepts,  nor  could  he  in  his  divinity  suffer  its  penalty.  But  that 
he  might  rescue  man  from  the  misery  in  which  he  had  plunged 
himself,  he  voluntarily  put  himself  under  the  law ;  that  he  might 
endure  its  penalty,  and  thus  satisfy  every  demand  of  justice,  he 
took  our  nature  into  union  with  his  own.  Being  in  the  form,  of 
God,  and  thinking  it  no  robhery  to  he  equal  loith  Ood,  he  made  him- 
self of  no  reputation,  and  took  upon  him  the  form  of  a  servant,  and 
was  made  in  the  likeness  of  men.  And  heing  formed  in  fashion  as  a 
man,  he  humbled  himself,  and  became  obedient  unto  death.  Even  the 
death  of  the  cross,  Phil.  ii.  6-8.  Contemplate  the  life  and  actions 
of  Clirist.  View  him  in  all  his  onward  course,  from  the  time  he 
first  left  his  throne  on  high,  till  he  was  lifted  up  between  heaven 
and  earth,  a  spectacle  to  angels  and  men.     Eefiect  on  all  his  suf- 


THE  PROPITIATION"   OF   CHRIST.  351 

ferings,  from  the  time  that  his  tender  frame  was  laid  in  the 
manger,  till  the  hour  when  he  cried,  It  is  finished^  and  gave  uj^  the 
ghost.  Why  all  this  humiliation  ?  Why  these  sufferings  and 
sorjows?  Why  was  he  thus  acquainted  with  grief  ?  It  was  not 
— it  could  not  be  for  himself  He  had  no  sins  for  which  to  suf- 
fer. It  could  not  be  merely  that  he  might  be  an  example  of  suf 
faring  affliction  with  patience,  or  a  warning  to  them  of  sin,  show- 
ing them  its  evil  effects.  All  this  he  doubtless  was ;  but  that  he 
was  this  alone,  or  that  it  was  for  this  alone  he  came,  is  what  the 
Scriptures  do  not  teach ;  nor  does  such  a  representation  harmonize 
with  the  justice  of  God,  Suffering  cannot  be,  except  on  the  ac- 
count of  sin ;  and  it  was  because  Christ  was  the  propitiation  for 
our  sins,  that  he  suffered  as  he  did.  His  own  self  hare  our  sins  in 
his  own  body  on  the  tree^  that  ive,  being  dead  to  sins  shoidd  live  unto 
righteousness  ;  by  whose  stripes  ye  were  healed^  1  Pet.  ii.  24.  Christ 
hath  once  suffered  for  sins,  the  Just  for  the  unjust,  1  Pet.  iii.  18. 

The  law  of  God  had  been  broken  by  the  sinner,  and  in  order 
that  justice  might  be  satisfied,  blood  must  be  shed.  Our  Advo- 
cate bared  his  bosom,  and  shed  his  own  blood.  The  law  of  God 
required  perfect  and  constant  obedience,  in  order  that  eternal 
life  might  be  procured ;  and  our  Advocate,  who  was  under  no 
law,  put  himself  under  the  law,  and  obeyed  it  in  every  jot  and 
tittle.  The  master  of  all  evil  put  in  a  claim  for  the  souls  of  men, 
that  they  were  his  lawful  captives,  and  our  Advocate  met  him  on 
his  own  ground,  and  gave  him  battle.  Sore  was  the  conflict,  but 
of  no  doubtful  end.  The  seed  of  the  woman  bruised  the  serpent's 
head,  and  triumphantly  exclaimed,  Even  the  captives  of  the  mighty 
shall  be  talcen  away,  and  the  prey  of  the  terrible  shall  be  delivered,  Is. 
xlix.  25.  Such  is  the  propitiation  of  Christ ;  such  the  sacrifice  he 
offered ;  such  the  effects  it  is  designed  to  produce.  A  question 
occurs,  What  is  the  value  of  this  sacrifice  ?  Is  it  sufficient  for 
all  the  applications  that  may  be  made.  There  is  no  man  who 
may  not  say  with  David,  Innumerable  evils  have  compassed  me 
about,  mine  iniquities  have  talcen  hold  upon  me,  Ps.  xl.  12.  Is  the 
sacrifice  of  Christ  sufficient  to  atone  for  all  these  ?  Is  the  foun- 
tain for  sin  and  uncleanness  which  he  has  opened,  copious  enough 
to  wash  away  the  sins  of  all  men,  of  every  land  and  nation  ?  The 
sacrifices  of  the  Levitical  law,  imperfect  and  insufficient  as  they 
were  to  take  away  sin,  Heb.  x.  1-i,  were  intended  only  for  the 
Jews,  and  Jewish  proselytes — is  this  sacrifice  of  greater  value 
and  wider  application  ?     Important  questions !  but  we  have  an 


352  THE    PROPITIATION    OF   CHRIST. 

answer  in  our  text.  He  is  the  -proipitiatlon  for  our  sins,  and  not  for 
ours  only,  hut  also  for  the  sins  of  the  whole  world.  Yes.  There  is 
no  limit  to  its  sufficiency.  It  was  the  human  nature  of  Christ 
that  suffered ;  but  the  union  of  that  nature  with  his  divinity  gave 
those  sufferings  a  value  fully  infinite.  There  is  no  limit  to  the 
merits  of  our  Saviour.  The  ocean  has  its  boundaries,  the  sands 
on  the  sea-shore  their  certain  number,  the  stars  of  heaven  their 
several  names  and  appointed  stations,  but  boundary,  or  limit,  or 
measure,  in  the  salvation  of  Christ,  there  is  no  ne.  The  offer  of 
the  gospel,  as  we  have  seen,  is  universal.  If  any  man  sin,  and  the 
reason  why  it  is  universal,  is  because  there  is  enough  in  Christ 
for  all. 

How  shall  we  obtain  the  benefit  of  this  salvation  ?  The 
apostle  in  the  epistle  from  which  our  text  is  taken,  was  writing 
to  those  Avho  had  already  obtained  it,  and  therefore  it  is  not  men- 
tioned in  this  passage  how  they  should  lay  hold  of  it.  But  the 
apostle  Paul  has  told  us.  According  to  his  declarations,  men  are 
justified  freely  hy  God's  grace,  through  the  redem'ption  that  is  in  Christ 
Jesus  ;  whom  God  had  set  forth  to  he  a  projntiation  through  faith  in 
his  Mood,  Rom.  iii.  24,  25.  Faith  is  therefore  the  instrument 
through  which,  or  by  means  of  which,  the  sinner  apprehends  the 
merits  of  Christ,  and  secures  salvation.  It  is  the  hand  which 
grasps  the  rope  by  which  he  is  drawn  into  the  ark.  By  grace  ye 
are  saved  through  faith,  Eph.  ii.  8.  Hast  thou  faith  ?  If  not,  be- 
seech God  to  give  it  to  you,  for  it  is  his  gift.  Hast  thou  faith  ? 
If  thou  hast,  come  unto  Christ  with  the  disciple's  prayer,  Loi^d  in- 
crease our  faith,  Luke  xvii.  5. 

From  this  subject  learn, 

1.  The  love  and  condescension  of  God.  In  human  courts  the 
advocate  of  the  crown  is  the  prosecutor  of  the  prisoner  at  the  bar, 
and  all  his  energies  are  directed  to  secure  the  condemnation  of 
the  accused.  But  it  is  not  so  at  God's  bar.  There,  though  we 
have  so  grossly  rejected  him,  and  broken  his  holy  laws,  he  him- 
self has  appointed  an  advocate  for  the  guilty,  and  such  an  advo- 
cate as  cannot  fail  to  win  his  cause.  It  is  not  the  manner  of  men 
thus  to  act,  but  it  is  the  manner  of  the  long-suffering  and  mer- 
ciful God.  Herein  is  love,  not  that  we  loved  God,  hut  that  he  loved 
us,  and  sent  his  son  to  he  the  propitiatio7i  for  our  sins,  1  John  iv.  10. 
Herein  also  we  see  the  perfection  of  the  salvation  offered  to  men, 
and  its  certainty  of  success.  No  part  of  it  is  left  to  false  and 
erring  man,  but  every  part  is  secured  by  God  himself.     He  has 


THE   PROPITIATION"  OF   CHRIST.  353 

provided  everything  that  is  necessary,  and  hath  appointed  him 
who  purchased  it  at  the  expense  of  his  own  life,  to  be  the  great 
dispenser  of  it  to  all  them  that  believe.  We  have  an  advocate 
righteous,  and  abundantly  able;  and  he  has  a  plea  of  infinite 
worth,  and  God  has  given  a  promise,  on  which  faith  may  rest,  with 
undoubting  confidence.  For  he  saith.  If  there  he  a  messenger  loith 
him,  an  interpreter,  one  among  a  thousand,  to  show  unto  man  his  up' 
rightness  ;  then  he  is  gracious  unto  him,  and  saith,  Deliver  him  from 
going  down  to  the  pit,  I  have  found  a  ransom,  Job  xxxiii.  23,  24. 

2.  Learn  hence,  the  necessity  of  applying  immediately  unto 
this  advocate  for  safety.  The  fact  that  men  are  sinners,  and  that 
a  propitiation  was  needed,  shows  the  truth  of  what  is  elsewhere 
recorded,  that  the  natural  condition  of  men  is  one  of  great  and 
imminent  danger.  Most  men  Avho  live  under  the  sound  of  the 
gospel,  seem  utterly  unconscious  of  their  true  condition.  Hear 
the  words  of  our  Lord  himself  He  that  helieveth  not  is  condemned 
already,  John  iii,  18.  You  are  hy  nature  the  children  ofivrath,  Eph. 
ii.  3,  and  are  you  still  careless  and  unconcerned  ?  How  strange 
should  we  think  it,  to  see  a  prisoner  sleeping  at  the  tribunal 
where  he  was  on  trial  for  his  life,  and  yet  no  more  irrational 
would  his  course  be,  than  that  of  multitudes  in  our  days,  and  I 
fear  of  some  who  now  hear  my  voice.  Tell  men  they  are  sinners, 
and  they  admit  that  they  are.  Tell  them  they  are  in  danger  of 
God's  wrath,  and  they  answer,  "we  know  it."  Tell  them  of 
Christ  the  great  advocate,  and  of  the  propitiation  through  faith  in 
his  blood,  and  they  say,  "it  is  a  good  thing."  Tell  them  that 
without  embracing  the  salvation  he  offers,  they  cannot  be  saved 
— and  what  is  the  answer  we  get  ?  Go  thy  way  for  this  time;  ivhen 
I  have  a  convenient  season  I  ivill  call  for  thee,  Acts  xxiv,  25.  Oh, 
my  hearers,  put  me  not  off  thus  again.  Euin  not  your  own  souls 
by  these  repeated  delays.  Awake  to  righteousness  and  sin  not. 
Flee  from  the  avenger  of  blood,  while  the  gates  of  the  city  of  ref- 
uge are  yet  open.  Take  shelter  in  the  cross  of  Christ,  ere  he 
swear  in  his  wrath,  ye  shall  not  enter  into  his  rest. 

Finally.  To  you  who  by  faith  in  the  blood  of  Christ — foi 
some  such  I  trust  there  are  here — have  already  found  God  pro- 
pitious, I  say,  Show  your  gratitude  to  your  great  advocate  and 
intercessor  on  high,  by  constantly  remembering,  and  constantly 
honoring  him.  He  does  not  forget  you.  You  do  not  give  him 
time  or  opportunity  to  do  so.  You  are  constantly  sinning,  even 
though  your  hearts  be  renewed,  and  were  it  not  that  he  ever  liveth 
23 


854  THE   PROPITIATION   OF   CHRIST. 

to  make  intercession,  it  would  go  hard  if  you  ever  entered  heaven. 
You  are  compassed  about  with  sins  and  infirmities ;  forget  not, 
therefore,  the  only  Being  who  can  deliver  you  from  condemna- 
tion. When  overwhelmed  with  the  sense  of  sin,  do  not  so  dis- 
honor him  as  to  despair  of  his  grace  and  ability  still  to  save.  If 
any  man  sin  we  have  an  advocate  ivith  the  Father. 

I  need  scarcely  say,  that  all  this  furnishes  no  excuse  or  pre- 
text whatever  for  continuing  in  sin.  It  is  not  possible  that  he 
who  has  really  fled  for  refuge  to  the  grace  of  Christ,  should  con- 
tinue in  the  habitual  commission  of  known  sin.  It  is  a  contradic- 
tion both  in  terms,  and  in  things.  Hotv  shall  tve,  that  are  dead  to 
sin,  live  any  longer  therein?  Rom.  vi.  2.  But  though  the  believer 
does  not  sin  habitually,  nor  of  choice,  yet  the  remains  of  his  cor- 
rupt nature,  the  sin  that  divelleth  in  him,  is  constantly  leading  him 
to  do  that  he  would  not,  Rom.  vii.  15-17.  And  for  such,  yea, 
for  all  men,  the  only,  the  all-sufficient  resource,  is  found  in  Christ. 
These  things  I  ivrite  unto  you,  that  ye  sin  not ;  and  if  any  man  sin, 
loe  have  an  advocate  loith  the  Father,  Jesus  Christ  the  righteous  ;  and 
he  is  the  propitiation  for  our  sin,  and  not  for  ours  only,  hut  also  for  the 
sin  of  the  ivhole  world. 

Oh  God,  add  thy  blessing  I 

Macao,  January  19,  1845. 


Extract  from  the  Author's  Journal. 

Macao,  January  19  th,  1845. 

It  is  three  years  to-day  since  I  left  my  father's  house.  Many 
changes  have  come  over  me  since  then  ;  trials  and  afflictions  have 
befallen  me,  bat  out  of  them  all  the  Lord  hath  delivered  me,  and 
having  obtained  help  of  him  I  continue  to  this  day.  For  nearly 
two  years  I  have  been  preaching  to  a  small  congregation  of  Eng- 
lish and  Americans,  once  every  Sabbath.  To-day  I  preached  my 
last  sermon  to  them,  and  bade  them  farewell.  How  many  of 
them  shall  I  meet  in  peace  at  the  great  day  of  reckoning  ?  As 
far  as  they  are  concerned  at  least,  I  feel  myself  pure  from  their 
blood.  I  have  not  shunned  to  declare  unto  them  the  whole 
counsel  of  God.  And  to  some  at  least  it  has  been  a  blessing ; 
would  that  the  same  could  be  said  of  all ! — Memoir,  p.  288. 


SERMON    XL. 

ON    OFFENCES. 

Woe  unto  the  world  because  of  offences !  for  it  must  needs  be  that  ofifences  come : 
but  woe  unto  that  man  by  whom  the  offence  cometh ! — Matthew  xviii.  1. 

These  words  of  our  Lord  should  strike  the  heart  of  every  pro- 
fessor of  religion  with  fear.  They  are  not  addressed  to  the  world 
at  large,  but  to  the  members  of  the  visible  church,  and  specially 
to  such  as  hold  responsible  and  influential  stations  in  the  church. 
They  were  spoken  to  the  disciples,  just  after  they  had  witnessed 
three  of  our  Lord's  great  miracles — -the  transfiguration,  the  cast- 
ing of  a  devil  out  of  a  child,  which  the  disciples  were  not  able  to 
accomplish,  and  the  procuring  of  tribute  money  from  the  mouth 
of  a  fish.  One  would  have  thought  that  such  wonders  as  these 
would  have  driven  worldly  thoughts,  and  schemes  of  self-aggran- 
dizement, from  the  disciples'  minds, — ^but  it  seems  not,  for  at  the 
same  time^  they  came  to  Christ  to  know  who  should  be  the  great- 
est in  the  kingdom  of  heaven.  By  a  most  touching  illustration, 
even  that  of  a  little  child,  our  Lord  rebuked  their  proud  imagina- 
tions, and  then,  referring  to  the  dangerous  consequences  of  ambi- 
tion, jealousy,  and  envy  among  his  disciples,  he  spoke  the  memo- 
rable words  of  the  text,  with  many  others  of  like  import. 

The  warning  of  the  text  is  a  personal  warning  to  every  mem- 
ber of  Christ's  church ;  but  it  is  more  especially  so  to  us,  who, 
like  the  apostles  to  whom  it  was  first  addressed,  are  sent  to  pro- 
claim the  gospel  of  the  kingdom  where  it  has  not  been  before  re- 
ceived. I  pray  you  therefore  to  give  me  your  candid  and  prayer- 
ful attention,  as  I  proceed  to  show  the  meaning  of  our  Saviour's 
words. 

I.  Let  us  consider  first,  why 

It  must  needs  he  that  offences  come. 

By  offences  are  meant,  whatsoever  things  act  as  stumbling- 
blocks,  causing  men  to  take  offence  at  the  gospel,  to  sin,  and  to 


856  ox  OFFENCES. 

lose  tlieir  souls.  "Whatsoever  brings  disgrace  on  religion,  or  leads 
men  to  neglect  the  worship  of  God,  or  to  plunge  deeper  in  sin,  is 
an  offence,  and  melancholy  as  it  is,  it  is  too  true,  that  offences 
must  come.  The  idea  that  no  offence  will  arise,  is  one  that  can- 
not be  entertained  at  all.  (It  is  AfevSexxof^  Luke  xvii.  1.)  There 
is  a  necessity  that  they  come,  and  all  the  prudence  and  piety  of 
the  church  cannot  prevent  them  from  coming.  Sin  is  a  terrible 
thing.  It  has  brought  confusion  into  the  world,  and  it  must  needs 
he,  that  dreadful  consequences  follow.  Nothing  is  exempt  from 
this  law.  There  must  needs  be  storms  in  the  air,  and  earthquakes 
in  the  land.  There  must  needs  be  revolutions  in  society,  and 
overturnings  among  the  nations  ;  and  alas  that  we  should  say  it ! 
there  must  needs  be  offences  even  in  the  church  of  Christ,  by 
reason  of  which,  ivoe  unto  the  world  !  Say  not  that  these  offences 
come  alone  from  the  ungodly,  fierce  volcanoes  rage  in  the  fairest 
lands,  and  most  genial  climes,  and  the  most  ruinous  offences  arise 
in  what  should  be  a  paradise  on  earth,  even  in  the  church  of  God. 
It  is  evident  from  the  Scriptures — There  must  he  heresies  among 
you,  says  the  apostle  Paul  to  the  Christians  of  Corinth,  1  Cor.  xi. 
19.  TKq  Spirit  speaheth  expressly,  that  in  the  latter  times  some  shall 
depart  from  the  faith,  giving  heed  to  seducing  spirits,  and  doctrines  of 
devils  ;  speaking  lies  in  hypocrisy,  liaving  their  conscience  seared  with 
a  hot  iron  ;  forbidding  to  marry,  and  commanding  to  abstain  from 
meats,  1  Tim.  iv.  1-3.  Of  whom  does  the  Spirit  thus  expressly 
predict  these  offences,  if  not  of  a  church  to  which  one  of  the  most 
instructive  epistles  in  the  New  Testament  was  written ;  and 
whose  faith  at  the  time  when  this  was  written,  was  spoken  of 
throughout  the  whole  vjorld  f  Rom.  i.  8.  And  from  whom  does  the 
same  apostle  say  that  in  the  last  days  perilous  times  shall  come, 
if  not  from  such  as  have  the  form  of  godliness,  2  Tim.  iv.  1-5. 
Professor  of  religion  !  tremble  for  thyself  It  is  in  reference  to 
such  as  thou  that  the  words  of  Christ  in  the  text,  and  of  Paul  in 
the  epistles,  are  especially  spoken. 

Is  it  asked  why  offences  must  needs  come,  and  why  specially 
from  the  church?  The  answer  is  found  in  the  two  admitted 
facts,  that  even  in  the  sons  of  God,  original  depravity  still  exists, 
and  that  Satan  is  peculiarly  active  in  tempting  them  to  fall  if 
possible,  and  to  bring  reproach  on  the  cause  of  Christ.  Nor  do 
I  know  of  any  class  of  men  who  are  more  exposed  to  danger  from 
both  these  sources,  than  missionaries  to  the  heathen.  In  us  the 
remains  of  sin  are  less  restrained  by  the  influence  of  Christian 


ON   OFFENCES.  357 

society  and  public  sentiment,  for  we  are  far  removed  from  it,  and 
we  are  peculiarly  exposed  to  the  assaults  of  the  prince  of  dark- 
ness, who  watches  all  his  outposts  with  vigilance,  and  is  ever 
ready  to  annoy  those  who  make  inroads  on  his  long  held  do- 
minions. 

More  particularly.  It  may  be  remarked,  that  offences  arise 
among  Christians : — 

1.  From  the  weakness  and  follies  of  those  who  profess  the 
name  of  Christ.  Christians  are  but  men,  and  it  is  one  of  the 
characteristics  of  our  religion,  that  the  poor  and  the  ignoble,  the 
despised  of  men,  the  weak  and  base  ones  of  this  world  are  among 
the  first  to  embrace  it.  On  such  the  men  of  this  world  naturally 
look  down  with  scorn,  and  it  would  be  no  matter  of  wonder  if 
they  were  to  take  offence  at  them,  even  without  any  due  cause 
being  given.  In  so  far  as  the  weaknesses  and  follies  of  Christians 
might  have  been  avoided,  it  is  their  fault,  if  by  their  means, 
offences  come. 

2.  A  prolific  source  of  offences  from  the  church  is  found  in 
the  want  of  entire  union  and  harmony  among  its  members.  It 
was  with  prophetic  foresight  of  the  evils  hence  arising,  that 
Christ  Jesus  insisted  so  much  on  the  necessity  of  union,  and  the 
duty  of  love,  in  his  last  address  to  his  disciples.  Love  was  a  dis- 
tinguishing peculiarity  of  the  church  in  its  youthful  days,  but  alas, 
in  our  times,  the  love  of  many  lias  loaxed  cold,  and  hence  offences 
innumerable  have  arisen. 

The  causes  of  discord  among  Christians  are  various,  and  to 
enumerate  them  all  would  be  tedious.  I  shall  therefore  speak 
only  of  those  which  are  likely  to  affect  ourselves  as  missionaries, 
and  which,  unless  we  are  extremely  careful,  will  sow  the  seeds  of 
most  unpleasant  feeling,  and  cause  grievous  offences  to  arise  in 
the  prosecution  of  our  work. 

We  were  once  all  strangers  to  each  other.  Our  birth-places 
were  different ;  the  societies  in  which  we  grew  up  were  different ; 
the  modes  of  thinking,  and  views  of  things,  which  almost  uncon- 
sciously Ave  have  imbibed  are  different ;  our  habits  are  different ; 
our  educations  have  been  different.  It  is  to  be  expected,  there- 
fore, that  the  views  we  shall  form  as  to  many  of  the  details  of  our 
duty  in  this  land  will  be  very  different.  True,  the  same  work  is 
before  us  all, — but  we  all  look  at  it  in  different  aspects.  We  are 
each  of  us  sufficiently  attached  to  our  own  opinions,  to  feel  very 
reluctant  to  give  them  up,  especially  on  the  representations  of 


358  ON   OFFENCES. 

Others,  wlio  have  perhaps  but  little,  if  any  better  opportunity  of 
judging  than  ourselves.  Yet  we  cannot  all  have  our  own  way — 
there  must  be  concession  if  we  work  together.  If  there  be  no 
conciliating  spirit — if  there  be  no  disposition  to  yield,  even  where 
perhaps  we  may  at  times  be  in  the  right — if  each  one  perseveres 
in  maintaining  his  own  opinion,  regardless  of  the  experience,  the 
counsels,  or  the  wishes  of  others,  then  my  brethren,  it  requires  no 
spirit  of  prophecy  to  foresee  that  there  will  be  roots  of  bitterness 
springing  up  among  us,  and  troubling  us.  Then,  indeed,  it  must 
be  that  offences  will  come. 

Again,  some  Christians  are  weak  and  easily  offended.  There 
are  some  who  are  suspicious,  and  take  offence  where  none  was 
intended,  and  where  none  could  be  justly  inferred.  In  such 
cases,  the  person  who  is  offended,  is  in  reality,  the  one  who  does 
the  wrong,  and  must  bear  the  blame  of  the  evil  that  occurs. 
There  are  Christians  whose  unkind  judgments  of  their  fellow 
Christians — whose  ill-temper  and  peevishness  are  constantly  cre- 
ating uneasiness  and  discord,  and  causing  offences  to  come. 
There  are  some  Christians  who,  by  rash  and  thoughtless  remarks, 
by  foolish  jesting,  and  general  levity  of  behavior,  offend,  and 
cause  others  to  offend.  Think  not  that  in  making  these  remarks, 
I  mean  to  intimate  that  I  am  not  liable  to  the  same  charges.  I 
speak  of  them  because  I  have  but  too  often  found  in  myself  the 
same  errors  and  sins  against  which  I  would  now  warn  you.  In 
reference  to  all  things  that  may  cause  discord  among  brethren, 
the  words  of  the  apostle  are  peculiarly  applicable.  Let  us  not  judge 
one  another  any  more;  hut  judge  this  rather^  that  no  man  put  a 
stwmhling-hlock  or  an  occasion  to  fall  in  his  hrotherh  ivay^  Eom.  xiv. 
18,  and  also.  We  that  are  strong  ought  to  hear  the  infirmities  of  the 
weak,  and  not  to  please  ourselves,  Eom.  xv,  1. 

3.  But  the  cause,  which  perhaps,  above  all  others,  makes 
offences  to  arise  in  the  church,  is  a  proud  disposition  and  high 
esteem  of  one's  self  Contests  for  the  pre-eminence  are  as  com- 
mon and  as  injurious  in  the  church  of  Christ  as  anywhere  else. 
Some  will  admit  no  superior,  even  where  they  have  little  or  no 
claim  to  the  superiority  themselves.  Sorry  am  I  to  say  it,  but  I 
have  heard  more  than  one  missionary  to  the  heathen,  say,  "  I  am 
determined  to  stand  in  the  first  rank,"  "  I  will  not  submit  to  be 
ruled  by  another ;"  and  though  my  conscience  reproved  me  for 
the  harsh  judgment,  yet  I  could  scarcely  resist  the  belief  that  this 
was  the  feeling  of  others,  who  did  not  acknowledge  it  so  frankly. 


ON   OFFENCES.  359 

Oil  bretTaren,  this  is  not  the  principle,  on  which  the  soldiers  in 
Christ's  army  must  act.  We  cannot  all  be  captains  and  leaders 
in  this  warfare.  There  must  be  some  to  lead  the  front,  and  some 
to  bring  up  the  rear.  There  must  be  some  to  give  directions,  and 
others  to  obey.  There  must  be  some  to  stand  in  prominent 
places,  and  others  to  lie  conceated.  The  true  principle  is,  to 
acknowledge  superiority  wherever  it  exists — nay,  more  than  this, 
it  is,  in  honor  to  'prefer  one  another^  Kom.  xii.  10,  in  lowliness  ofmind^ 
let  each  esteem  other  better  than  themselves,  Phil.  ii.  3.  Yea,  my 
brethren,  humble  yourselves  under  the  mighty  hand  of  God.  What 
matters  it,  if  in  this  world  you  do  not  receive  your  due  meed  of 
applause,  if  men  do  not  think  of  you  as  you  deserve?  perform 
your  duty  and  in  due  time  God  shall  lift  you  up,  1  Pet.  v.  5. 

Oh  this  pride  is  a  dreadful  thing.  Most  of  the  quarrels  and 
offences  in  the  church  have  their  origin  in  pride.  By  our  vanity, 
our  obstinate  self-preference,  our  pertinacious  self-seeking,  we 
offend  others.  They  are  perhaps  too  proud  to  seek  reparation, 
or  we  are  too  proud  to  give  it  when  asked.  Who  could  have 
supposed,  if  not  taught  it  by  experience,  that  vain-glory,  and 
seeking  for  worldly  honor,  could  have  found  room  for  their  exer- 
cise in  the  church  of  Christ  ?  If  there  is  sorrow  in  heaven,  surely 
angels  must  weep  over  this.  If  there  is  joy  in  hell,  surely  Satan 
must  rejoice  in  it. 

In  all  these  ways — the  weakness  and  follies  of  Christiaijs — ■ 
the  want  of  union  and  harmony  among  them,  and  the  effects  of 
pride  and  ambition,  it  must  needs  be,  that  offences  will  come. 
Little  does  any  one  know  of  the  world  who  has  not  observed, 
that  these  are  the  standing  objections  to  religion — the  common 
grounds  on  which  men  reject  the  gospel.  Were  it  not  for  these 
offences,  and  such  as  these,  it  is  but  little  that  the  enemies  of  the 
church  could  do  or  say  against  her. 

IT.  Let  us  consider,  secondly,  the  words,  ivoe  unto  the  ivorld,  be- 
cause of  offences. 

The  condition  of  the  world  is  bad  enough,  even  when  left  to 
itself  It  lies  under  the  power  of  Satan,  who  as  a  strong  man 
armed,  keepeth  his  house,  and  his  goods  are  in  peace.  The 
world  has  no  will,  and  it  has  no  wish  to  be  delivered  from  his 
power.  But  when  to  all  this  is  superadded  the  evil  arising  from 
the  offences  of  the  church.  Woe,  woe  unto  the  world,  because  of 
offences.  By  these  the  eyes  of  the  world,  naturally  blinded,  are 
turned  away  from  the  light.     By  these  the  man  who  was  already 


360  ON   OFFENCES, 

sinking  in  the  mire,  is  plunged  yet  more  deeply  into  it.  Through 
the  church  comes  the  only  hope  of  the  world.  But  the  offences 
of  the  church,  cause  her  to  lose  her  influence,  and  weaken  her 
strength  ;  thus  she  enters  on  the  contest  for  her  Master  at  a  great 
disadvantage.  What  must  the  Canaanite  and  the  Perrizite  who 
dwelt  in  the  land,  have  thoughl;  of  Abraham  and  Lot,  and  the 
God  they  worshipped,  when  the  herdsmen  of  these  brethren 
quarreled  ?  Gen.  xiii.  7.  Because  the  sons  of  Eli  were  sons  of 
Belial,  men  abhorred  the  offering  of  the  Lord.  Nay,  more  than  this. 
These  men,  who  should  most  strenuously  have  stood  up  for  the 
honor  of  God,  were  the  very  ones  who  made  the  Lord^s  2:ieople  to 
transgress^  1  Sam.  ii.  17,  24.  When  David  sinned  his  great  sin,  he 
gave  great  occasion  to  the  enemies  of  the  Lord  to  hlcLspheme^  2  Sam. 
xii.  14.  Oh  how  often  must  we  hold  down  our  heads  Avith  shame, 
when  God's  people  offend.  The  offence  does  not  stop  with  them. 
Christians  are  so  united  together,  that  if  one  suffers,  all  suffer — 
if  one  acts  imprudently  the  offence  is  charged  on  all.  Thus  men's 
hearts  are  hardened  against  the  gospel.  Thus  the  beginnings  of 
convictions  for  sins  are  quenched — thus  men  who  were  inquiring 
the  way  to  Zion  are  disgusted,  and  turn  back  to  the  ruin  of  their 
souls.  Thus  the  name  of  God  is  dishonored,  Eom.  ii.  24,  and 
the  way  of  truth  is  evil  spoken  of,  2  Pet.  ii.  2.  Alas,  there  be 
many  now  in  hell  who  have  been  driven  there  by  the  sins  of 
professing  Christians,  and  there  be  many  more  who  might  have 
gone  to  heaven,  had  not  the  way  been  blocked  up  by  the  offences 
of  those  who  should  rather  have  taken  the  stumbling-blocks  out 
of  the  way.  Pitiable  truly  is  the  state  of  the  world,  when  of- 
fences arise  in  the  church.  It  is  as  though  some  great  conflagra- 
tion were  destroying  the  city,  and  the  various  companies  of  fire- 
men, instead  of  uniting  their  force  to  extinguish  it,  should  waste 
their  strength  and  time  in  contests  with  each  other  ;  or  in  adding 
fuel  to  the  flames,  which  they  sought  to  quell.  Woe  unto  the 
ivorld  because  of  offences. 

III.  Woe  {also)  to  that  man  by  whom  the  offence  cometh  !  It  is 
no  light  matter  to  stand  in  the  way  of  any  man's  salvation.  It  is 
no  light  thing  to  have  the  blood  of  any  man  found  in  your  skirts. 
It  is  no  light  matter  to  have,  by  your  offences,  impeded  the  pro- 
gress of  the  gospel.  If  you  are  really  a  child  of  God,  you  may 
be  saved,  notwithstanding  by  your  weakness,  or  folly,  or  want  of 
brotherly  love,  or  sinful  ambition  and  self-seeking,  you  may  have 
caused  an  offence  to  come — but  if  saved,  it  will  be  so  as  hyfire, 


ON   OFFENCES.  361 

1  Cor.  iii,  15.  God  may  grant  you  repentance,  and  pardon,  but 
it  will  be  with  marks  of  his  displeasure  that  you  will  not  soon  for- 
get. Because  of  the  offence  of  David,  the  sword  did  never  de- 
part from  his  house,  2  Sam.  xii.  10.  Because  of  the  offence  of 
the  Corinthians  touching  the  Lord's  Supper,  many  were  weak 
and  sickly  among  them,  and  many  slept,  1  Cor.  xi.  30. 

Do  not  understand  me  as  saying,  that  if  a  child  of  God  offends, 
he  will  certainly  be  visited  with  outward  judgments.  A  woe 
may  be  inflicted  on  him,  unseen  by  men,  and  unfelt  for  the  time 
by  himself,  and  yet  far  more  severe  than  any  outward  judgment. 
The  Lord  may  send  leanness  and  barrenness  on  your  soul  on 
earth,  and  in  the  other  world,  through  your  offences,  your  seat 
in  glory  may  be  far  lower  than  it  would  otherwise  have  been. 
And  if  there  can  be  sorrow  in  heaven,  with  how  much  sorrow 
will  you  look  back  to  the  offences  of  which  on  earth  you  were 
guilty,  and  by  which  you  may  have  injured  the  cause  of  a  God 
so  good,  and  a  Father  so  kind,  as  is  our  Father  in  heaven. 

If  you  are  a  professor  of  religion,  but  not  a  true  child  of  God, 
and  offences  come  by  3'ou — woe,  woe  unto  you !  And  remem- 
ber, in  proportion  to  the  frequency  and  magnitude  of  your  of- 
fences, will  be  the  evidence  that  you  are  not  a  Christian.  It  is 
bad  enough  to  be  a  false  professor.  It  is  ruin  enough  to  have 
the  form  without  the  power  of  godliness ;  but  to  add  offences 
which  injure  the  body  of  Christ  to  all  this,  oh  it  is  terrible  be- 
yond the  power  of  language  to  express.  The  Son  of  man  shall 
send  forth  his  angels  and  they  shall  gather  out  of  his  Idngdom  all  things 
that  offend^  and  them  which  do  iniquity  ;  and  shall  cast  them  into  the 
furnace  of  fire,  there  shall  he  wailing  and  gnashing  of  teeth,  Matt, 
xiii.  41,  42.  It  is  impossible  but  that  offences  ivill  come;  but  woe 
unto  that  man  through  lohom  they  come  !  It  were  better  for  him  that 
a  millstone  were  hanged  about  his  neck,  and  he  cast  into  the  sea,  than 
that  he  should  offend  one  of  these  little  ones.  Take  heed  to  yourselves, 
Luke  xvii.  1-3. 

In  the  practical  application  of  this  subject,  I  may  remark, 

I.  Learn,  hence,  to  avoid  all  such  as  give  offence,  so  far  as 
lies  in  your  power.  We  are  prone  enough  to  give  offence  in  our- 
selves, without  unnecessarily  associating  with  those  who  may 
still  more  lead  us  astray.  Now,  I  beseech  you,  brethren,  says  the 
apostle  Paul,  mark  them  which  cause  divisions  and  offences,  contrary 
to  the  doctrine  which  ye  have  learned,  and  avoid  them,  Eom.  xvi.  17, 
Yea,  he  says  in  another  place,  Now  we  command  you,  brethren^  in 


862  ON   OFFENCES. 

the  name  of  our  Lord  Jesus  Christ,  that  ye  ivithdraw  yourselves  from 
every  brother  that  ivalketh  disorderly.  Note  that  man,  and  have  no 
company  with  him,  that  he  may  he  ashamed,  2  Thess.  iii.  G,  14. 
This,  it  is  to  be  remembered,  is  only  an  extreme  measure.  Our 
first  duty,  in  case  of  an  offence  on  the  part  of  a  Christian  brother, 
is  to  go  and  tell  him  of  his  fault  alone.  If  this  prove  ineffectual, 
then  take  two  or  three  others,  and  remonstrate.  If  he  persist, 
then  withdraw  thyself  Such  is  our  duty,  fellow-Christians^  and 
were  there  more  faithfulness  in  performing  it,  there  would  fewer 
offences  come. 

2.  If  you  would  learn  how  to  avoid  giving  offence,  study 
carefully  the  example  of  the  apostle  Paul.  In  the  1  Cor.  viii.  13, 
he  says,  If  meat  maize  my  brother  to  offend,  I  will  eat  no  flesh  while 
the  ivorld  standeth,  lest  I  make  my  brother-  to  offend.  A  most  prolific 
source  of  offences,  is  the  pertinacious  standing  up  for  our  own 
rights,  in  all  cases.  To  decide  when  we  should  maintain  our  cause, 
and  when  we  should  suffer  wrong,  is  a  difficult  thing.  No  uni- 
form rule  can  be  laid  down ;  but  in  general  a  careful  adherence  to 
the  apostle's  rule  will  secure  the  object  we  desire.  Give  7ione 
offence,  neither  to  the  Jew,  nor  to  the  Oentile,  nor  to  the  church  of  Ood  ; 
even  as  I  please  all  men  in  all  things,  not  seeldng  miiie  own  profit,  but 
the  profit  of  many,  that  they  may  be  saved,  1  Cor.  x.  32,  33.  Be  ye, 
therefore,  followers  of  the  apostle.  Let  his  burning  love  for  souls, 
and  his  flaming  zeal  for  God,  possess  your  hearts,  and  you  shall 
be  in  little  danger  of  exposing  yourselves  to  the  woe  denounced 
in  the  text. 

3.  Finally.  It  must  needs  be  that  offences  will  come.  Do  not, 
therefore,  expect  that  none  will  trouble  you.  Do  not  be  disap- 
pointed, grieved,  or  discouraged,  if  they  arise  to  disturb  you  in 
your  labors.  Lay  your  plans  in  reference  to  them,  and  prepare 
your  minds  to  bear  them  in  a  Christian  spirit  when  they  come. 
They  will  come.  Only  see  to  it,  that  you  be  not  the  offenders. 
Keep  yourselves  clear,  and  when  they  do  come,  do  not  aggravate 
them ;  but,  on  the  contrary,  do  all  in  your  power  to  remove 
them,  and  prevent  their  evil  consequences.  Judge  nothing  before 
the  time,  until  the  Lord  come,  who  both  ivill  bring  to  light  the  hidden 
things  of  darkness,  and  luill  make  manifest  the  counsels  of  the  hearts  ; 
and  then  shall  every  man  have  praise  of  Ood,  1  Cor.  iv.  5. 

NiNGPO,  May  11,  1845. 


SERMON    XL  I. 

PREACHING    TO    THE    GENTILES. 

Furthermore,  when  I  came  to  Troas  to  preach  Christ's  gospel,  and  a  door  was 
opened  unto  me  of  the  Lord,  I  had  no  rest  in  my  spirit,  because  I  found  not 
Titus,  my  brother :  but  taking  my  leave  of  them,  I  went  thence  into  Macedonia. 
Now  thanks  be  unto  God,  which  always  causeth  us  to  triumph  in  Christ,  and 
maketh  manifest  the  savor  of  his  knowledge  by  us  in  every  place.  For  we 
are  unto  God  a  sweet  savor  of  Christ,  in  them  that  are  saved,  and  in  them 
that  perish :  to  the  one  we  are  the  savor  of  death  unto  death,  and  to  the  other 
the  savor  of  life  unto  life.  And  who  is  sufficient  for  these  things?  For  we 
are  not  as  many  which  corrupt  the  word  of  God,  but  as  of  sincerity :  but  as 
of  God,  in  the  sight  of  God  speak  we  in  Christ.— 2  Cor.  ii.  12-17. 

It  was  during  Paul's  first  visit  to  Europe,  after  he  had  been 
to  Philippi,  Thessalonica,  and  Athens,  that  he  visited  the  wealthy 
and  luxurious  city  of  Corinth.  Yet  dissolute,  even  to  a  proverb, 
as  were  the  manners  and  character  of  the  people,  God  informed 
him  that  he  had  much  people  there,  and  the  apostle  in  conse- 
quence remained  more  than  a  year  and  a  half.  During  this  long 
residence  he  became  much  acquainted  with  the  people,  and 
deeply  interested  in  the  spiritual  welfare  of  his  converts.  Leav- 
ing them,  he  departed  to  Syria  and  Jerusalem,  and  then  came  to 
Ephesus,  where  he  remained  more  than  two  years.  During  this 
time,  the  church  at  Corinth,  surrounded  with  all  the  wickedness 
of  a  city,  whose  very  religion  was  debauche];y,  became  sadly 
infected  with  the  spirit  of  the  place,  and  relapsed  into  the  vices 
from  which  they  had  so  recently  been  washed.  God  might  have 
said  to  Paul,  as  he  once  said  to  Moses  respecting  Israel,  This  i-)eo- 
'ph  whom  thou  hast  brought  tq)  out  of  the  land  of  Egypt^  have  quicldy 
corrupted  themselves^  Exod.  xxxii,  7,  8.  In  consequence  of  this, 
the  apostle  wrote  them  his  first  Epistle,  in  which  he  very  severely 
reproves  their  evil  courses.  It  was  written  from  Ephesus,  shortly 
before  the  tumult  excited  there  by  Demetrius,  the  silversmith, 
1  Cor.  xvi.  8,  9,  and  such  was  the  apostle's  anxiety  respecting 
them,  that,  either  at  the  same  time  or  very  shortly  after,  he  sent 


364  PREACHIXG   TO   THE   GENTILES. 

Titus  to  inquire  concerning  their  state,  and  bring  him  word. 
Shortly  after  the  first  Epistle  to  the  Corinthians  was  written,  the 
riot  occurred  at  Ephesus,  which  made  it  necessary  for  the  apostle 
to  leave  that  place,  Acts  xix. 

In  furtherance  of  a  plan  previously  formed,  he  went  to  Troas, 
meaning  to  proceed  thence  to  Macedonia,  and  thence  to  Corinth. 
At  Troas  he  found  an  open  door  of  usefulness,  many  were  ready 
to  hear  the  word,  and  the  Lord  had  prepared  the  way  for  him. 
But  such  was  his  anxiety  to  hear  respecting  the  state  of  the  Co- 
rinthian church,  that,  not  finding  Titus  at  Troas,  from  whom  he 
expected  to  have  heard,  he  liad  no  rest  in  Ms  spirit,  and  was  con- 
strained to  pass  by  the  opened  door  at  Troas,  and  hasten  on  to 
Macedonia.  Here,  too,  he  found  no  rest.  Titus,  it  seemed,  had 
not  yet  returned  from  Corinth,  and  in  his  great  anxiety  for  his 
spiritual  children,  and  his  many  cares,  he  was  troubled  on  every 
side;  without  were  fightings^  and  within  were  fears^  2  Cor.  vii.  5. 
But  here  at  length  Titus  met  him,  with  such  accounts  from  the 
Corinthian  church,  as  satisfied  the  apostle's  utmost  expectations. 
Under  the  gratifying  effects  of  this  news,  he  penned  this  epistle 
in  which  he  declares  himself  comforted^  so  that  he  i-ejoiced  the  more, 
2  Cor.  vii.  6,  7. 

The  apostle  had  been  deeply  anxious  for  the  Corinthian 
church,  and  with  reason.  It  was  a  light  set  in  an  important  place , 
he  had  bestowed  much  labor  there ;  he  had  greatly  rejoiced  in 
their  Christian  advancement,  and  had  boasted  of  them  to  others. 
For  awhile  he  was  in  great  distress,  for  they  had  backslidden,  and 
lie  feared  lest  he  had  bestowed  labor  in  vain,  and  should  find  reason 
to  be  ashamed  of  his  confident  boasting.  But  the  news  by  Titus 
relieved  him  from  these  fears,  and  gave  him  a  new  proof  that  his 
work  being  accepted  of  God  would  not  prove  fruitless.  Full  of 
these  thoughts,  he  gives  hearty  thanks  to  God,  who  by  his  means 
had  made  himself  manifest  in  so  many  places.  He  had  gone 
forth  in  his  missionary  work  in  weakness  and  fear,  and  unsup- 
ported by  human  strength  or  recommendations  ;  but  God  made 
him  to  triumph,  and  made  manifest  the  savor  of  the  knowledge 
of  himself  by  his  means  in  every  place.  The  savor  of  the  knowl- 
edge of  Ood^  means  the  delight,  or  the  spiritual  satisfaction  arising 
in  the  mind  of  the  believer  from  the  perception  of  the  true  char- 
acter of  God,  and  of  Jesus  Christ.  It  is  that  which  is  referred 
to  in  figurative  language  in  the  Song  of  Solomon,  where  the 
church  says  to  the  Saviour, 


PREACHING  TO   THE   GENTILES.  365 

Thy  name  is  as  ointment  inured  fortli^ 

Therefore  do  the  virgins  love  thee. 
Such  knowledge  is  possessed  only  by  those  to  whom  God  gives 
the  spiritual  understanding  to  discern  it,  just  as  sweet  tastes  and 
pleasant  perfumes  are  perceived  only  by  those  whose  bodily 
senses  are  perfect,  1  Cor.  ii.  13-15,  and  unless  God  gives  this  spir- 
itual discernment,  even  Paul  will  preach  in  vain.  But  wherever 
Paul  had  preached,  God  had  granted  to  some,  this  spiritual  un- 
derstanding, and  hence  the  apostle's  gratitude,  Tlianks  he  unto 
God  which  always  causeth  us  to  triumph  in  Christy  and  maketh  mani- 
fest the  savor  of  the  knowledge  of  himself  in  every  place. 

It  has  been  noted  as  a  characteristic  of  the  apostle  Paul,  that 
in  his  epistles,  the  use  of  a  word  leads  to  a  new  and  striking 
train  of  thought  which  he  pursues  for  a  few  sentences  to  the 
temporary  neglect  of  the  subject  immediately  in  hand.  It  is  so 
here.  Having  spoken  of  the  savor  of  the  knowledge  of  Ood^  the 
word  savor  suggests  the  siveet  savor  of  an  acceptable  sacrifice,  as 
illustrative  of  the  acceptance  with  which  God  received  his  own 
services,  and  the  idea  is  pursued  in  one  or  two  very  striking  and 
solemn  sentences.  By  him,  and  such  as  he,  the  sweet  savor  of 
the  knowledge  of  God  is  made  to  men,  some  of  whom  endued 
with  spiritual  tastes  receive  and  delight  in  it,  while  others  reject 
it  as  tasteless  and  unprofitable.  But  in  either  case  his  services 
are  accepted,  and  come  up  as  sweetly  before  God,  as  the  smell  of 
the  offering  of  Noah,  when  with  his  saved  family  he  knelt  and 
sacrificed  amidst  the  ruins  of  a  former  world.  We  are  of  God 
(says  the  apostle),  a  sweet  savor  of  Christ,  in  them  that  are  saved, 
and  in  iliem  that  perish. 

In  every  place,  God  is  glorified  by  the  preaching  of  his  word, 
and  his  faithful  servants  are  accepted  in  their  ministrations  ;  but 
let  it  not  be  supposed  that  he  is  glorified  only  by  the  salvation  of 
those  that  believe,  and  accepts  only  the  services  that  end  in  sal- 
vation. There  are  few  places,  where  at  least,  some  of  those  who 
hear  the  word  are  not  saved ;  there  are  no  places,  where  many 
hearing,  are  not  lost,  but  in  each  of  these  cases,  in  the  salvation 
of  the  saint,  and  the  aggravated  condemnation  of  the  sinner,  the 
savor  of  the  knowledge  of  God — his  mercy,  justice,  and  holiness 
— are  made  known,  and  the  ministrations  of  his  servants  come 
up  before  him  for  a  sweet  savor.  But  how  different  are  the 
results,  each  of  which  tend  to  the  glory  of  God,  and  in  each  of 
which  his  servants  are  accepted  !     In  the  one  case,  life  and  im- 


866  PREACHING   TO   THE   GENTILES. 

mortal  jojs  are  given  ;  in  the  other,  death  and  deeper  damnation 
ensue.  Life  unto  life;  Death  unto  death.  Such  are  the  solemn 
results.  Oh,  it  is  a  solemn  thing  to  be  a  minister  of  God,  when 
such  results  depend  upon  our  ministry.  Well  might  the  apostle 
exclaim,  And  loho  is  sufficient  for  these  things  ?  who  can  contem- 
plate unmoved  such  results  following  his  efforts  !  How  anxious 
should  we  be,  that  it  be  not  our  fault  that  any  perish  ! 

In  the  last  verse  of  the  chapter,  the  apostle  returns  to  the 
subject  from  which  he  had  been  led  off,  by  the  mention  of  the 
word  savor^  and  gives  the  reasons  why  God  was  pleased  to  accept 
of  his  services  in  eveyy  place.  He  was  accepted  of  God,  because 
he  constantly  gave  himself  with  all  diligence  to  his  work ;  and 
that  not  as  many,  who  from  fear,  covetousness,  or  the  love  of 
applause,  held  back,  perverted,  or  corrupted  the  word  of  God ; 
but  speaking  in  the  utmost  sincerity  and  openness,  so  as  to 
challenge  examination  of  his  motives,  as  the  messenger  of  God, 
as  in  the  very  sight  and  presence  of  God,  and  in  full  dependence 
on  Christ,  he  delivered  his  message,  whether  men  would  hear  or 
whether  they  would  forbear.  We  are  not  as  many^  ivho  corrupt 
the  ivord  of  God:  hut  as  of  sincerity^  hut  as  of  Qod^  in  the  sight  of 
God  speak  loe  in  Christ. 

Such  seems  to  have  been  the  train  of  thought  in  the  apostle's 
mind,  when  penning  the  passages  to  which  we  are  now  attending. 
In  speaking  farther  on  it,  I  desire  to  call  your  attention  to  some 
of  the  truths  it  suggests,  particularly  under  these  three  heads. 

I.  The  proper  character. 

II.  The  unfailing  results. 

III.  The  solemn  responsibilities  of  preaching  the  Gospel. 
The  words  of  the  apostle  had  special  reference  to  preaching  to 

the  heathen,  for  he  was  the  apostle  of  the  Gentiles,  and  was  now 
writing  to  a  church  called  from  the  midst  of  idolaters  ;  and  they 
are  peculiarly  applicable  to  us,  who  either  as  ordained  ministers, 
or  as  assistant  missionaries,  are  endeavoring  to  preach  to  the  hea- 
then. The  truths  they  contain,  however,  are  not  for  the  heathen 
alone.  They  are  for  each  of  us  who  has  heard  the  word  of 
Christ. 

I.  The  proper  character  or  style,  in  which  the  gospel  should 
be  preached  to  the  heathen.  We  shall  not  easily  find  a  better 
description  of  the  proper  character  of  such  preaching,  than  that 
in  the  last  verse  of  the  chapter  before  us,  and  that  in  several  par- 
ticulars. 


PREACHING  TO   THE   GENTILES.  367 

1,  Not  corrupting  the  word  of  God.  The  word  corrupting  (xanrj- 
Uuovtbq)  is  taken  from  the  practice  of  fraudulent  venders  of  wine, 
and  fruits,  who  mix  good  and  bad  articles  together  to  increase 
their  bulk,  or  make  them  pass  off  more  readily,  themselves  aim- 
ing at  their  own  profit  in  what  they  do,  and  little  regardful  of  the 
injury  that  may  accrue  to  their  customers.  Now  the  apostle  had 
a  doctrine  to  preach,  very  unpalatable,  and  even  loathsome  to 
men's  natural  taste.  To  the  Jews  a  stumbling -block,  and  to  the 
GreeJcs  foolishness,  1  Cor.  i.  23.  He  could  very  easily  have  pruned 
off  some  of  these  offensive  features.  He  could  very  easily  have 
mixed  up  something  of  human  reason,  and  human  merit,  to  ren- 
der it  more  attractive  and  palatable.  He  could  very  easily  have 
preached  circumcision,  or  the  sufficiency  of  our  own  righteous- 
ness, and  thus  the  offence  of  the  cross  would  have  ceased.  But 
his  object  was  not  thus  to  corrupt  the  word  of  God,  but  to  set  it 
forth  in  its  native  simplicity  and  purity.  Though  it  cut  like  a 
two-edged  sword,  though  it  stirred  up  the  hatred  and  anger  of  the 
natural  heart,  yet  he  Avas  not  the  man  to  blunt  its  edge,  or  make 
it  an  instrument  to  tickle  the  ears,  instead  of  j)iercing  the  hearts 
of  his  hearers. 

Therefore,  brethren,  when  we  preach  the  word  of  God  to  the 
heathen,  let  us  preach  it  in  its  purity.  If  they  are  offended,  be  it 
so,  provided  they  are  offended  at  the  truth,  and  not  at  any  negli- 
gence of  ours — at  the  message,  and  not  at  the  messenger.  Let  us 
not  be  like  the  many  missionaries  of  the  Roman  Catholic  church, 
and  others,  who,  bearing  our  Master's  name,  have  substituted  a 
baptized  idolatry  in  place  of  Christianity.  Proclaim  the  whole 
word  of  God,  and  let  no  heathen  superstitions  be  added  with  it. 
If  we  were  to  connive  at  the  worship  of  ancestors,  we  might  in- 
duce many  to  renounce  other  forms  of  idolatry.  If  we  were  to 
insist  only  on  good  works,  and  merit,  and  reward,  we  should 
have  many  more  to  applaud  our  doctrine,  than  if  we  insist  on.  to- 
tal depravity,  repentance,  the  new  birth,  mortification  of  sin,  and 
the  worthlessness  of  human  good  deeds.  It  is  not  long  ago  since 
a  native  of  this  place  said  to  me,  half  angrily,  "  Why  do  you  talk 
so  much  about  the  heart  ?  Why  are  you  not  satisfied  to  admon- 
ish men  to  do  good,  and  let  the  heart  take  care  of  itself?"  There 
are  many  doctrines  in  Christianity,  which  the  natural  man  receiveth 
not,  but  they  must  not  therefore  be  kept  back.  The  pure  tvord  of 
God,  piercing  even  to  the  dividing  asunder  of  soul  and  spirit, — such 
is  the  message  we  are  to  bear  to  this  people.     We  shall  not  in- 


368  PREACHING  TO   THE   GENTILES. 

crease  our  own  reputation  by  so  doing ;  we  shall  not  liear  them 
passing  hollow  compliments,  and  saying,  "  It  is  very  good  doc- 
trine." We  may  have  to  endure  opposition,  scorn,  or,  worse  than 
all,  indifference;  but  in  the  midst  of  it  all,  be  this  our  first  care, — 
not  to  corrupt  the  word  of  God.  He  that  hath  my  ivord,  let  him 
sjjeak  my  loord  faithfully.  What  is  the  chaff  to  the  ivheat  ?  saith  the 
Lord.  Is  iiot  my  word  like  as  a  fire  ?  saith  the  Lord ;  and  like  a 
hammer^  that  hreaheth  the  rock  in  pieces^  Jer.  xxiii.  28,  29.  Let  us 
fill  our  own  minds  with  confidence  in  the  word  of  God.  Let  us 
be  well  satisfied  of  its  power,  let  it  dwell  richly  in  our  hearts,  and 
let  us  give  it  forth  with  all  purity  and  force,  speaking  it,  not  as 
the  word  of  men,  but  as  it  is  in  truth,  the  word  of  God. 

2.  Sincerity.  The  word  edixoi^eia  here  used  denotes  that  sin- 
cerity which  will  bear  examination  in  the  full  light  of  the  sun, 
and  the  meaning  is,  that  our  hearts  and  motives  in  all  our  preach- 
ing must  be  so  pure  that  they  will  bear  the  most  searching 
examination  not  only  of  other  men,  or  even  of  our  own  con- 
sciences, but  of  God  himself.  What  are  your  motives,  brethren, 
in  proclaiming  God's  word  here?  or  desiring  the  conversion  of 
any  particular  person,  be  it  a  teacher,  a  servant,  a  pupil,  or  a 
friend  ?  Is  it  that  you  may  thereby  obtain  the  credit  of  bis  con- 
version, and  have  it  said  of  you,  such  a  one  is  very  pious  and 
useful,  he  has  converted  so  many  persons?  Is  it  that  you  may 
have  it  reported  at  home,  that  you  are  doing  something  among 
the  heathen?  Is  it  that  you  may  have  some  one  who  will,  being 
converted,  be  of  more  use  to  yourself  and  help  you  on  in  your 
studies  or  plans  ?  Is  it  because  you  think  you  have  been  labor- 
ing so  long  and  so  faithfully,  that  you  deserve  some  such  token 
of  God's  acceptance?  Oh  brethren,  none  of  these  motives  will 
bear  examination,  nor  will  fifty  others  that  might  easily  be  named. 
The  glory  of  God,  the  advancement  of  Christ's  kingdom,  com- 
passion for  perishing  souls,  sorrow  to  see  them  sin  against  God, 
these,  and  such  as  these,  should  be  the  prevailing  motives. 
Honor,  ease,  or  fame,  all  such  selfish,  proud,  self-aggrandizing 
motives,  as  well  as  a  double  heart,  must  be  utterly  rejected  if  we 
would  aspire  to  the  character  of  sincerity. 

3.  In  the  sight  of  God.  His  eye  is  ever  on  us,  he  watches  us, 
he  ponders  all  our  ways.  How  much  diligence  therefore  should 
we  give,  that  our  work  may  be  acceptable  to  him.  If  he  sees  us 
slothful  or  loitering  in  our  work,  taking  our  pleasure  instead  of 
seeking  his  glory,  not  watching  for  him  when  he  comes,  how  can 


PREACHING  TO  THE   GENTILES.  369 

we  be  esteemed  faithful  servants,  or  enter  into  his  joj  ?  Let  us 
therefore  be  diligent  in  our  work,  remembering  the  account  we 
must  render  to  him  at  last. 

4.  As  ambassadors  of  God  and  of  Christ,  and  in  entire  depend- 
ence on  the  power  of  him  who  sends  lis.  As  his  ambassadors  we 
must  needs  be  impressed  with  the  dignity  and  importance  of  our 
work,  and  speak  with  authority,  yet  without  pride.  We  must  be 
affectionate,  earnest,  solemn,  and  full  of  prayer  for  the  blessing 
of  Christ,  and  the  influences  of  the  Holy  Spirit  to  rest  on  our 
labors ;  both  as  in  this  imitating  the  example  of  Christ,  and  as 
knowing  that  it  is  only  thus  we  can  hope  to  succeed. 

II.  The  unfailing  results  of  such  preaching.  These  results  are 
such  as  concern  ourselves,  our  hearers,  and  God. 

1.  We  shall  triumph,  thanks  he  unto  God  xohich  always  causeth 
us  to  triumph  in  Christ.  There  is  an  allusion  here  to  the  triumphs 
which  the  Koman  people  awarded  to  their  victorious  generals. 
After  being  out  in  many  a  hard-fought  battle-field,  after  much 
exposure  to  hunger  and  storm  and  peril,  the  soldier  gained  the 
victor}'',  and  returned  to  his  native  city  to  receive  the  honors  and 
rewards  its  gratitude  a\varded.  Proudly  showing  his  wounds  and 
scars,  and  displaying  the  spoils  of  the  enemy,  the  trophies  of  bat- 
tle, and  the  captives  who  followed  in  his  train,  he  was  carried 
along  in  triumph  through  the  streets  of  the  imperial  city.  Even 
so,  but  for  more  glorious,  and  far  purer  shall  be  the  triumph  of 
the  faithful  soldiers  of  Christ.  Here,  then,  life  is  a  warfare,  hard 
and  dangerous,  and  at  times  the  victory  seems  unattainable.  But 
through  him  who  strengtheneth  us,  we  shall  overcome  every 
enemy,  and  in  due  season  God  will  cause  us  to  ride  upon  the 
horses  and  chariots  of  salvation,  and  dwell,  with  the  crowns  and 
the  palm-wreaths  of  victory,  in  the  everlasting  city,  whose  name 
is  Jehovah  Shamnah,  the  Lord  is  there.  Is  not  this  assured  hope 
a  sufiicient  motive  to  thankfulness  and  perseverance  ? 

2.  The  results  as  they  concern  our  hearers  are  two-fold, 
Some  will  hear  and  live — some  will  hear  and  die.  It  will  probably 
produce  both  of  these  results ;  it  will  certainly  produce  at  least 
one  of  them.  Every  sermon  faithfully  preached  will  accomplish 
something.  The  word  shall  not  return  void.  It  shall  accomplish 
ivhat  God  pleases,  and  prosper  in  that  whereto  he  has  sent  it,  Is.  Iv.  11. 
Some  will  hear  and  be  saved.  *'  Life  unto  life ! "  How  glorious 
is  the  prospect  this  short  sentence  opens  to  us !  On  earth  there 
is  life,  and  all  life  is  beautiful.     There  is  the  life  of  the  tender 

24 


370  PREACHING  TO   THE   GENTILES. 

grass,  and  the  oak ;  the  bloom  of  the  flower,  and  the  refreshing 
greenness  of  the  leaf.  There  is  the  life  of  the  animal,  the  sport- 
iveness  of  the  young,  and  the  usefulness  of  the  fall-grown ;  and 
there  is  tlie  life  of  the  natural  man,  and  the  play  of  the  social  feel- 
ings, and  the  busy  hum  of  multitudes.  But  there  is  another  life 
of  man  than  this.  It  is  the  life  of  the  soul,  born  of  the  Spirit 
under  the  preaching  of  the  word,  and  nourished  by  its  sincere 
milk.  This  is  a  life  that  cannot  die.  It  advances,  though  by 
slow  and  painful  steps  on  earth,  but  with  an  amazing  bound  it 
enters  heaven.  There  it  is  like  a  new  life.  It  is  life  unto  life. 
Like  the  change  from  the  sluggish  caterpillar  to  the  butterfly, 
such  is  the  change  from  life  on  earth  to  life  in  heaven.  But  its 
upward  progress  does  not  cease  when  it  enters  heaven.  There  it 
is  ever  expanding  in  intellect,  affections,  and  holiness,  and  by 
such  rapid  degrees,  that  each  degree  will  seem  like  added  life. 
Life  unto  life!  Christian,  look  up,  far  up  to  the  blissful  regions 
on  high,  and  contemplate  the  unfading  glories  of  that  state  of 
endless  progression.  Life  unto  life  !  There  is  no  death  there,  but 
ever  onward  and  upward,  and  nearer  to  God  the  fountain  of  all 
life.  How  glorious  is  the  Christian's  hope,  and  how  glorious  is 
this  result  of  the  preacher's  work  !  Brethren !  one  soul  saved  by 
our  means  from  among  the  heathen,  will  more  than  repay  all  our 
toils  on  their  behalf 

But  there  is  another  side  to  the  picture,  another  prospect  for 
us  to  contemplate.  Many  will  hear  and  be  lost,  and  the  result  in 
their  case  will  be,  Death  unto  death.  They  would  have  been  lost 
if  we  had  not  preached ;  we  offered  them  mercy,  they  refused, 
and  now  Death  unto  death.  There  is  death  on  the  earth,  and  all 
death  is  sorrowful.  The  fading  and  scattered  flower,  the  prostrate 
oak,  the  withered  leaf,  the  neglected  skeleton  of  an  animal,  and 
this  frame,  so  fearfully  and  wonderfully  rnade,  deprived  of  its  life, 
a  mass  of  corruption,  or  a  heap  of  bones.  No  wonder  there  is 
sorrow  in  the  world  when  death  comes.  But  there  is  a  death 
more  terrible  than  all  this.  The  soul,  too,  can  die.  The  death 
of  the  body  transmits  the  unregenerate  soul  to  the  second,  the  un- 
ending death.  It  is  death  unto  death;  and  even  as  the  years  of 
eternity  roll  on,  its  capacities  are  enlarged,  and  its  sufferings  are 
more  acute.  Oh,  sinner  !  look  down  into  the  yawning  gulf  that 
awaits  you,  if  you  continue  impenitent.  There  is  no  life  there, 
but  anguish  and  remorse,  and  despair ;  yea,  from  misery  to  mis- 
ery— from  despair  unto  despair — from  death  unto  death,  and  that 


PEEACHING  TO   THE   GENTILES.  371 

forever  and  ever.  May  God  grant  that  none  of  us  sliall  ever  ex- 
perience this  dreadful  end ! 

This,  too,  is  one  of  the  solemn  results  of  our  ministry  ;  and  in 
this,  too,  God  is  glorified,  and  his  justice  and  slighted  mercy  are 
avenged.  Therefore,  even  in  the  case  of  those  who  are  lost,  we 
are  unto  God  a  sweet  savor,  though  it  be  a  savor  of  death  unto  death. 

III.  The  solemn  responsibilities  of  our  work.  Now  because  these 
things  are  so,  we  see  what  are  our  responsibilities.  These  are 
solemn  results,  and  upon  our  faithfulness,  oh  how  much  depends. 
"  Take  care  !"  was  the  counsel  given  to  an  artist,  "  Take  care  ! 
you  are  Avorking  for  eternity !"  We  too  are  working  for  eternity. 
Even  if  faithful,  how  can  we  ourselves  bear  such  a  responsibility  ? 
Who  is  sufficient  for  these  things  f  But  if  not  faithful — if  we  do 
the  work  of  the  Lord  with  but  half  an  heart,  what  shall  be  said 
to  us  ?  If  we  had  not  come  and  spoken  to  this  people,  they  would 
have  perished  ;  but  if  we  come  and  speak  unfaithfully,  they  will 
more  surely  perish.  Better  would  it  be,  we  had  not  come  at  all, 
than  to  come  and  cumber  the  ground,  or  close  the  door  against 
more  fiiithful  laborers,  and  if  in  addition  to  being  ourselves  un- 
fruitful, and  mere  cumberers  of  the  ground,  we  become  stumbling- 
hlocJcs,  woe !  woe  unto  us !  It  was  to  his  own  disciples  that 
Christ  said,  Woe  unto  the  ivorld  because  of  offences  I  It  is  impossible 
but  that  offences  ivill  come;  but  woe  unto  that  man  by  whom  the  of- 
fence Cometh^  Matt,  xviii.  7. 

If  Ave  would  rightly  bear  these  responsibilities,  if  in  either  re- 
sult of  our  ministry,  we  would  be  accepted  of  God,  then  must 
we  imitate  the  apostle,  and  perform  all  our  works  in  Christ's 
name,  and  in  reliance  on  his  grace  to  forgive,  and  his  merits  to 
accept.  We  are  unto  Ood^  says  the  apostle,  a  sweet  savor  in  Christ. 
To  him  then  let  us  come.  Let  us  daily  renew  our  union  and 
communion  with  him.  Baptized  with  his  Spirit — the  Spirit  of 
real  compassion  and  love — let  us  go  forth  to  our  work  among  this 
people.  Supported  by  his  sufficient  grace,  let  us  persevere  to  the 
end  of  our  course.  And  at  the  last  relying  on  his  merits,  and 
protected  by  the  atonement  he  has  made,  we  shall  stand  accepted, 
and  our  work  approved  in  the  sight  of  God. 

Inference  1.  Diligence,  much  prayer,  and  compassion  for  souls 
are  indispensable  qualifications  of  a  missionary.  Who  can  con- 
sider that  such  results  are  likely  to  follow  his  ministry,  and  re- 
main unmoved.  If  moved  to  pity,  he  must  needs  pray,  and  sin- 
cere prayer  will  result  in  diligent  action. 


372  PREACHING   TO   THE   GENTILES. 

2.  Faithfulness  and  courage  are  no  less  necessary,  for  we  must 
lay  open  the  whole  heart  of  man  in  all  its  wickedness,  and  the 
whole  law  of  God  in  all  its  truth  and  plainness.  This  will  excite 
much  odium,  especially  here,  where  the  rules  of  politeness  allow 
and  require  a  man  to  gloss  over  any  and  every  unpalatable  truth. 

3.  We  must  learn  not  to  be  discouraged  at  the  partial  success 
that  attends  our  efforts,  or  to  measure  our  usefulness  only  by  the 
number  of  converts.  It  is  most  probable  that  success,  at  least  to 
a  degree,  will  attend  our  efforts,  and  it  should  be  expected,  and 
prayed  for.  But  bear  also  in  mind  that  Elijah  thought  himself 
entirely  unsuccessful,  and  that  God  may  not  be  pleased  to  show  us 
how  much  we  have  accomplished.  Let  us  learn  such  submission 
to  the  will  of  God,  as  to  be  willing  to  labor  on  without  apparent 
success,  if  it  be  his  holy  will.  But  beware  of  resting  on  the  se- 
cret purposes  of  God,  and  making  our  conjectures  of  what  they 
may  be,  the  rule  of  our  duiy.  It  is  our  part  to  labor  after  the 
conversion  of  souls,  and  if  we  are  faithful  we  shall  probably  see 
it.  At  all  events,  let  us  measure  our  faithfulness  by  the  word  of 
God,  and  not  by  any  such  standard  as  the  number  of  converts,  or 
the  opinion  of  men. 

4.  Compassion  for  souls,  and  earnest  desire  for  their  salvation 
and  advancement  in  holiness,  are  equally  indispensable.  Look 
at  the  case  of  the  apostle  Paul,  who  found  no  rest,  when  he  feared 
his  children  were  not  walking  in  the  truth,  and  who  had  no  great- 
er joy  than  in  the  conversion  of  souls.  "What  are  our  feelings  on 
this  point  ? 

5.  Finally,  whatever  is  done,  whatever  is  hoped  for,  let  it  all 
be  in  and  through  Jesus  Christ. 

NiNGPO,  February  2, 1846. 


SERMON    XLII. 

REPENTANCE. 

Then  Peter  said  unto  them,  Repent,  and  be  baptized  every  one  of  you  in  the  name 
of  Jesus  Christ,  for  the  remission  of  sins,  and  ye  shall  receive  the  gift  of  the 
Holy  Ghost.  For  the  promise  is  unto  you,  and  to  your  children,  and  to  all 
that  are  jifar  off,  even  as  many  as  the  Lord  our  God  shall  call. — Acts  ii.  38,  30. 

These  words  form  the  conclusion  of  the  first  sermon  preached 
by  the  apostles  of  Christ  in  the  Christian  dispensation.  The 
preacher  was  Peter,  and  others,  the  apostles  who  had  seen  the 
Saviour  both  before  and  after  his  resurrection  ;  the  theme  was 
Christ,  and  him  crucified,  and  the  Holy  Spirit  was  present  by  his 
miraculous  gifts,  but  above  all  by  his  converting  grace  to  apply 
the  truth  to  the  hearers'  hearts.  The  hearers  were  of  the  nvim- 
ber  of  those  who,  but  a  few  weeks  before,  had  joined  in  the 
furious  cry,  Away  with  him!  away  ivith  him!  Crucify  him! 
crucify  him  !  But  now  a  change  came  over  the  spirit  of  their 
minds,  and  deeply  impressed,  and  pricked  in  their  hearts,  the  cry 
burst  from  three  thousand  lips,  Men  and  hrethren^  what  shall 
ive  do  ? 

It  is  a  remarkable  fact,  that,  in  cases  of  conviction  of  sin,  and 
conversion  to  God,  this  is  always  one  of  the  first  questions  that  is 
asked.  Be  the  convicted  person  a  heathen,  or  a  nominal  Chris- 
tian— let  him  in  his  former  life  have  been  well  instructed,  or  pro- 
foundly ignorant  of  the  truths  of  Christianity — when  once  the 
Spirit  of  God  awakens  him  from  his  death-like  slumber,  he  is 
obliged  to  ask  the  way  to  Zion.  Like  the  man  long  ^vandering 
and  bewildered  in  a  forest,  when  he  at  last  comes  to  the  right 
path,  he  knows  not  in  what  direction  to  shape  his  course,  and 
must  needs  inquire  of  others  the  way  of  safety.  With  the  letter 
of  God's  word  he  may  have  been  familiar  enough,  but  its  spiritual 
meaning,  the  natural  man,  and  the  natural  understanding  per- 
ceiveth  not,  and  when  the  Spirit  of  God  begins  to  open  his  eyes, 


374  REPENTANCE, 

he  sees  liow  little  lie  understood  before.  The  question  also 
implies  a  hearty  desire  to  know  and  to  do  the  will  of  God,  what- 
ever it  be,  in  order  to  obtain  the  salvation  of  their  souls.  So 
when  Paul  was  struck  down  by  the  brightness  above  the  bright- 
ness of  the  sun,  and  heard  the  voice  of  Jesus  whom  he  persecuted, 
reproving  his  sinful  and  dangerous  course,  then,  trembling  and 
astonished^  he  said,  Lord,  what  ivilt  thou  have  me  to  do?  Acts  ix.  6. 

This  is  a  question,  for  which  an  answer  must  and  will  be 
found.  There  is  no  man,  whose  eyes  are  opened  to  see  the 
wrath  of  God  as  it  is  revealed  against  sin,  and  who  feels  that,  for 
his  sin,  he  is  in  danger  of  sinking  to  the  bottomless  pit  of  perdi- 
tion, who  will  not  seek  some  way  of  escape.  There  is  no  man 
who  can,  unmoved,  look  down  into  the  yawning  gulf  that  opens 
to  receive  the  sinner,  and  feels  that  such  may  be  his  portion,  too, 
who  will  not  endeavor  to  avoid  the  impending  ruin.  But  here  a 
danger,  scarcely  less  great  than  the  one  he  seeks  to  avoid,  is  but 
too  apt  to  befiill  the  inquiring  soul.  Many  false  prophets  are  gone 
out  into  the  ivorld,  and  by  them,  thousands  who  have  been  led  to 
ask.  What  must  tve  do  to  he  saved?  have  been  deceived,  and 
pointed  into  courses  of  action,  and  ways  of  escape,  which,  in  the 
end,  do  but  involve  them  in  deeper,  and  more  irremediable  woe. 
It  is  the  interest  of  Satan,  our  great  adversar}-,  that  such  deceit 
should  be  practised,  and  the  native  sinfulness  of  our  own  hearts 
renders  us  but  too  liable  to  fall  into  the  snare.  If,  therefore,  my 
hearers,  any  of  you  are  now  asking,  or  have  ever  asked,  Wltat 
must  we  do  to  he  saved?  grant  me,  I  pray  you,  your  careful  atten- 
tion, whilst  considering  the  answer  which  Peter  gave  to  the 
question.  His  answer  is  full  both  of  instruction  for  the  ignorant, 
and  encouragement  for  the  anxious,  the  very  classes  by  whom 
the  great  question  is  commonly  asked, — and  what  may  be  fur- 
ther said  in  this  discourse,  will  be  under  the  two  heads:  1.  The 
instructive  command;  2.  The  clieering promise,  which  he  addressed 
to  his  hearers  on  the  day  of  Pentecost,  and  which  are  equally  ad- 
dressed to  us,  who,  in  these  ends  of  the  earth,  are  met  on  this 
Sabbath  day  to  hear  the  word  of  God. 

1.  The  instructive  command  of  the  apostle,  Repent,  and  he  ' 
haptized.  There  is  no  command  of  Scripture  of  more  universal 
application  than  this.  There  were  times  and  places  when  God 
saw  fit  to  wink  at  the  wickedness  of  those  who  had  not  the  law 
of  God,  hut  noiv  he  conimandeth  all  men  everywhere  to  repent,  Acts 
xvii.  30.     I  am  aware  that  some  men  think  it  an  antiquated  doc- 


REPENTANCE,  375 

trine.  It  is  indeed  old,  as  old  as  the  first  transgression  in  Eden, 
did  we  think  fit  to  trace  it  so  far  back ;  but  it  is  sufficient  at 
present  to  remark,  that  it  formed  the  burden  of  the  discourses  of 
John  the  Baptist,  when  speaking  to  those  who,  like  ourselves, 
enjoyed  every  external  privilege.  Repent  ye^  for  the  Jdngdom  of 
heaven  is  at  hand.  Bring  forth,  therefore,  fruits  meet  for  o'epentance. 
I  indeed  baptize  you  ivith  loater  unto  repentance,  Matt.  iii.  2,  8,  11. 
This,  too,  formed  the  burden  of  the  first  sermon  of  a  greater  than 
John  the  Baptist — him  of  whom  Moses  in  the  law,  and  the  pro- 
phets did  speak— even  of  Jesus  of  Nazareth.  From  that  time 
Jesus  began  to  preach,  and  to  say.  Repent,  for  the  kingdom  of  heaven 
is  at  hand,  Matt.  iv.  17.  In  his  last  command  to  his  disciples,  he 
gave  orders  that  repentance  and  remission  of  sins  should  be  p'eached 
in  his  name  among  all  nations,  beginniny  at  Jerusalem,  Luke  xxiv. 
47.  I  know  not  how  its  importance  or  necessity  could  be  more 
solemnly  enforced,  than  it  was  by  our  Saviour,  when  he  said  to 
the  Jews,  Think  ye  that  these  men  loere  sinners  above  all  men,  because 
they  suffered  such  things  ?  1  tell  you  nay  !  but  except  ye  repetit,  ye 
shall  all  likewise  perish,  Luke  xiii.  1-5.  It  was  the  burden  of  the 
apostle's  preaching  everywhere.  What  Paul  said  to  the  Ephe- 
sians,  that  he  had  testified  both  to  the  Jews,  and  also  to  the  Greeks, 
repentance  towards  Ood,  and  faith  towards  our  Lord  Jesus  Christ, 
Acts  XX.  21 — that  might  all  the  apostles,  in  their  sphere,  and 
every  faithful  minister  of  Christ  down  to  our  days,  say  too. 
Never  has  a  sinner  from  our  world  entered  heaven,  who  did  not 
begin  his  course  by  repentance.  There  is  joy  in  the  presence  of 
the  angels  of  God  over  one  sinner  that  repenteth,  Luke  xv.  10, 
and  till  the  world  shall  end,  none  shall  be  saved  who  does  not 
repent.  The  doctrine,  therefore,  is  as  old  as  the  first  sin  in  Eden, 
it  is  as  permanent  and  firm  as  the  word  of  God  itself,  and  heaven 
and  earth  shall  pass  away,  ere  it  becomes  an  antiquated  or  a  use- 
less story. 

But,  I  think  I  hear  some  of  my  hearers  say.  What  is  this 
marvellous  doctrine  of  which  such  things  are  said,  and  to  which 
so  much  importance  is  attached  ?  On  this  point  there  are  many 
mistakes,  and  it  is  easy  to  err.  I  may  say  in  a  few  words,  that 
repentance  does  not  consist  in  penances,  bodily  austerities  and 
mortification,  or  fasting.  It  is  not  a  gloomy  face.  It  is  not 
asceticism,  or  morose  renunciation  of  the  world,  or  bitter  declama- 
tion against  its  follies  and  immoralities.  It  does  not  consist  in  a 
formal  confession  of  sin  and  ill-desert,  such  as  is  daily  made  by 


376  REPENTANCE. 

tliousands,  wLo  are  like  the  man  spoken  of  by  the  apostle  James, 
who,  beJiolding  his  noiwxilface  in  a  glass,  goelh  his  way,  and  straight- 
way for  getteth  what  manner  of  man  he  was,  James  i.  24.  Nor  does 
it  consist  in  that  fear  and  hatred  of  sin,  which  many  have,  when 
they  find  themselves  either  actually  suffering  for  it,  or  apprehen- 
sive of  incurring  God's  everlasting  vengeance.  The  repentance 
from  fear  of  punishment  alone,  is  but  the  fear  and  the  hatred  of 
crime  which  the  criminal  has  when  the  halter  is  round  his  neck ; 
but  as  soon  as  you  release  him  he  plunges  into  his  follies  and 
crimes  as  eagerly  as  ever.  True  repentance,  I  repeat  it,  is  some- 
thing very  different  from  all  this.  The  Greek  word  /jeiupoiu,  by 
which  it  is  expressed  in  the  New  Testament,  signifies  a  change  of 
mind — an  alteration  of  the  ruling  passions,  desires  and  afi'ections 
of  the  soul,  so  that  what  was  once  chiefly  sought  after,  the  world 
and  its  vain  delights,  loses  its  charms ;  and  what  was  once  post- 
poned and  neglected,  God,  his  righteousness,  and  service,  take 
the  first  place,  and  receive  the  principal  attention.  This  is  a 
mighty  change  to  be  wrought  in  a  sinner's  heart,  and  deserves  a 
more  particular  attention. 

I  remark  then  further,  that  repentance  consists  in  a  true  sense 
of  sin.  On  nothing  is  there  more  misapprehension  among  men, 
than  in  regard  to  the  nature  of  sin.  This  would  be  really  won- 
derful, had  not  the  apostles  warned  us  of  the  deceitfulness  of  sin, 
and  the  craft  of  Satan,  who  often  shows  himself  as  an  angel  of  light, 
so  that  men  are  utterly  blinded  as  to  its  true  nature.  Sin  does 
not  consist  only  or  chiefly  in  outward  actions.  The  deeds  of 
which  it  is  a  shame  even  to  speak ;  the  profane  language  which 
gentlemen  do  not  use,  and  the  trick  and  meannesses  which  honest 
men  despise ;  these  are  bad  enough,  but  these  are  only  the  fruits 
of  sin,  which  proceed  from  the  evil  heart  that  every  man  has_ 
and  the  sin  that  dwelleth  in  us.  God's  restraining  providence,  the 
influence  of  society,  or  the  force  of  early  education,  may  restrain 
a  man  from  these,  and  his  outward  deportment  may  be  in  the 
main  blameless,  while  from  his  heart  a  holy  God  turns  away  from 
him.  Which  of  you,  my  hearers,  would  be  willing  to  unfold 
before  this  little  audience,  all  the  secret  thoughts  and  imagina- 
tions of  your  hearts,  even  for  one  single  day  ?  Who  is  there  that 
would  tell  to  his  dearest  friend  the  whole  history  of  his  soul? 
But  remember  God  sees  and  knows  it  all,  and  what  think  you 
must  be  the  feelings  of  him  who  is  of  j^urer  eyes  than  to  behold 
iniquity,  at  the  spectacle  which  he  every  day  beholds  in  every 


REPENTANCE.  377 

human  breast  ?  The  seat  of  sin  is  in  the  heart,  which  the  prophet 
Jeremiah  tells  us,  is  deceitful  above  all  things  and  desperately  wicked, 
Jer.  xvii.  9.  Every  imaginatioii  is  only  evil  continually^  Gen.  vi.  5. 
This  wickedness  commences  at  the  earliest  period  possible,  nay, 
in  the  words  of  the  inspired  Psalmist,  /  ivas  sliapen  in  iniquity,  and 
in  sin  did  my  mother  conceive  me,  Ps.  li.  5.  Sin  in  its  own  nature 
is  the  worst  thing  in  the  universe;  it  is  that  abominable  thing 
ichich  God  hateth;  but  how  much  greater  is  its  aggravation,  when 
we  reflect,  that  all  sin,  even  our  sins  against  our  fellow-men,  are 
yet  more  directly  against  God,  that  God  who  created,  who  watches 
over  and  does  us  good?  Against  thee,  thee  only  have  I  sinned,  Ps. 
li.  4.  In  our  case  too,  my  hearers,  it  is  worse  than  the  sin  of  the 
heathen  around  us,  for  we  sin  against  the  clear  word  of  God, 
which  we  have  had  from  our  infancy,  and  the  unspeakable  grace 
of  Christ  which  has  been  made  known  unto  us.  Oh  look  upon 
him  whom  you  have  pierced,  and  mourn.  Whatever  we  may  think 
of  sin,  it  was  no  light  matter  to  Christ,  when  for  our  sins,  he 
poured  out  his  blood,  and  oftered  up  his  life,  as  a  sacrifice  to  God. 

Sin  also  defiles  the  soul.  The  various  penances  and  purifi- 
cations of  the  Levitical  law,  were  all  intended  to  show  its  defiling 
nature.  It  unfits  man  for  communion  and  intercourse  with  his 
Creator.  I  know  that  to  us,  who  are  accustomed  to  live  away 
from  God,  and  to  think  of  him  as  one  very  far  off  from  us,  this 
may  seem  a  small  thing,  a  light  evil;  but  it  did  not  seem  so 
to  xldam,  when  in  the  days  of  his  innocence  he  walked  uncon- 
scious of  shame  in  the  garden  of  Eden.  How  soon  did  he  hide 
himself  from  the  face  of  God,  when  by  sin  he  had  forfeited  his 
favor,  and  rendered  himself  unworthy  of  the  high  privilege  of 
being  a  son  of  God  ? 

Sin,  too,  hath  a  dreadful  punishment  in  reserve.  God  is 
angry  with  the  ivicked  every  day,  Ps.  vii.  11.  He  may  not  manifest 
his  anger  at  once,  but  his  wrath  is  not  therefore  the  less  certain. 
His  justice  and  his  holiness  alike  demand  its  punishment,  and  in 
due  season  it  will  come,  For  Tophet  is  ordained  of  old;  yea,  for  the 
king  it  is  prepared;  he  hath  made  it  deep  and  large;  the  pile  thereof 
is  fire  and  much  wood;  and  the  breath  of  the  Lord  like  a  stream  of 
brimstone  doth  kindle  it,  Is.  xxx.  33. 

The  sinner  who  is  truly  convicted  and  repents  of  his  sin,  is  to 
some  extent  aware  of  these  truths,  and  they  cannot  but  fill  his 
mind  with  uneasiness.  I  pretend  not  to  say  how  much  sorrow, 
or  how  deep  distress  any  man  must  feel  in  repentance  for  sin,  but 


378  REPENTANCE. 

I  woiild  give  very  little  for  that  religion  that  does  not  commence 
in  sorrow,  or  for  that  experience  that  is  not  ready  to  pray  with 
the  Psalmist,  Enter  not  into  judgment  ivith  thy  servant,  for  in  ilt>/ 
sight  shall  no  man  living  he  justified,  Ps.  cxliii.  2. 

But  true  repentance  consists  not  simply  in  sorrow  and  fear. 
It  is  joined  to  an  "apprehension  of  the  mercy  of  God  in  Christ." 
The  convicted  sinner  is  deeply  impressed  with  the  sense  of  his 
own  sinfulness,  ill-deserts,  and  utter  helplessness;  he  also  sees 
that  his  sins  have  helped  to  nail  our  Saviour  to  his  cross,  and  this 
conviction  fills  him  with  more  sorrow  than  anything  else;  but 
while  thus  sorrowing  and  repenting  he  also  sees  that  that  crucified 
Lord  is  able  to  save  him  from  the  power  and  dominion  of  his  sins, 
that  the  object  of  his  sufferings  and  death  was  to  provide  an 
atonement  for  men,  and  that,  there  is  forgiveness  ivith  Jtim,  that  lie 
may  he  feared,  Ps.  cvii.  7.  This  sense  of  the  evil  of  sin,  and  of  the 
mercy  of  Christ,  which  has  provided  a  ransom  and  a  Avay  of  escape 
for  the  sinner,  fills  his  heart  with  grief  and  hatred  of  his  sin.  He 
loathes  himself  for  it,  he  hates  all  sin.  He  wonders  at  the  love 
of  Christ  which  can  pardon,  and  the  wisdom  and  grace  which 
found  the  means  of  doing  so.  There  is  no  sin  he  does  not  abhor, 
and  herein  is  one  of  the  surest  tests  of  the  sincerity  and  genuine- 
ness of  your  repentance.  If  there  be  some  sin,  some  little  evil, 
which  you  are  not  willing  to  abandon — if  there  be  some  one  point 
on  which  you  still  wish  to  adhere  to  the  world,  and  gratif)"  your 
natural  self — your  repentance  is  not  genuine.  True  repentance 
hates  sin  because  it  is  sin,  and  though  you  were  willing  to  give 
up  every  other  sin,  yet  if  there  be  some  darling  lust,  some  one 
evil  thing  which  you  are  unwilling  to  abandon,  then  my  beloved 
hearer,  I  must  say  unto  you,  you  do  not  really  hate  sin.  You  do 
not  really  desire  to  be  freed  from  it.  Your  repentance  is  not 
genuine,  and  except  you  repent,  you  must  perish.  Call  not  this  an 
hard  saying.  It  was  Christ  himself  who  said,  Whosoever  he  he  of 
you  tliat  forsaJceth  not  all  that  he  hath,  he  cannot  he  my  disciple,  Luke 
xiv.  33.  Christ  must  save  you  from  all  your  sins,  or  he  will  save 
you  from  none  at  all.  Christ  must  make  you  perfectly  hol}^,  or 
your  portion  must  be  with  those  that  are  without,  for  into  the 
holy  city  there  shcdl  in  no  ivise  enter  anything  thcd  defileth  or  icorlceth 
ahomination,  Kev.  xxi.  27.  Hence  observe  the  force  of  the  words 
of  the  apostle  Paul  to  the  Corinthians,  Godly  sorrow  icorheth  re- 
pentance unto  salvation,  not  to  he  repented  of:  hut  the  sorroiu  of  the 
■world  worketh  death.     For  behold  this  selfsame  thing  that  ye  sorrowed 


REPENTANCE.  379 

after  a  godly  sort,  what  carefulness  it  icroitgld  in  you,  yea,  what 
clearing  of  yourselves,  yea,  luhat  indignation,  yea,  ichat  fear,  T/ea, 
■what  vehement  desire,  yea,  ivhat  zeal,  yea,  what  revenge!  In  all 
things  ye  have  approved  yourselves  to  he  clear  in  this  matter,  2  Cor. 
vii.  10,  11.  As  the  sinner  who  truly  repents,  thns  grieves  for, 
and  hates  his  sins,  so  does  he  turn  from  them  with  full  purpose 
of,  and  endeavor  after  new  obedience.  As  he  has  given  himself 
in  times  past  as  the  servant  of  sin,  so  does  he  desire  to  give  him- 
self in  time  to  come,  as  the  servant  of  holiness.  If  like  the 
apostle  Paul,  in  earlier  life  he  has  been  pre-eminent  in  sin,  -like 
the  apostle  Paul,  in  later  life  he  should  be  the  more  earnest  in 
the  service  of  Him  who  pardons,  and  saves  him  from  his  sin. 
The  service  of  God  is  naturally  distasteful  and  irksome  to  men, 
but  the  change  that  comes  over  the  repenting  sinner  is  so  great, 
that  it  becomes  his  greatest  delight.  Kepentance  is  indeed  but 
another  word  for  a  new  creation — for  as  already  remarked,  the 
original  word  {^siuioiu  imports  nothing  less  than  an  entire  change  of 
the  whole  current  of  the  thoughts,  affections,  and  desires  of  the  soul. 

Being  thus  changed,  the  disciple  of  Christ  cannot  desire  to 
remain  in  his  old  ways  of  sin.  He  therefore  comes  out  from  the 
world  and  separates  himself.  This  is  implied  in  his  obedience  to 
the  command  of  the  apostle,  which  forms  the  next  subject  for  our 
consideration.  Repent,  and  he  haptized  every  one  of  you,  in  the  name 
of  Jesus  Christ.  To  be  baptized  into  the  name  of  any  one,  is  to 
profess  friendship  and  obedience  to  him ;  to  be  baptized  in  the 
name  of  Christ  is  to  be  admitted  into  the  church  of  Christ.  The 
application  of  water  to  the  body  in  baptism  signifies  the  cleansing 
of  the  sins  of  the  soul  by  the  Spirit  and  the  blood  of  Christ.  We 
are  baptized  in  the  name  of  the  Father,  and  of  the  Son,  and  of 
the  Holy  Ghost,  to  signify  our  engrafting  into  Christ,  our  parta- 
king of  the  benefits  of  the  new  covenant  and  our  engagement  to 
be  the  Lord's.  And  these  commands  to  repent  and  be  baptized, 
are,  as  already  remarked,  binding  on  every  child  of  Adam,  who 
has  any  wish,  or  hope  to  enter  heaven. 

Here  it  may  be  proper  to  guard  against  two  mistakes  which 
men  are  very  apt  to  fall  into,  that  repentance  is  to  be  exercised 
only  once  in  the  course  of  a  man's  life,  and  that  the  exercises  of 
the  heart  in  repentance  and  conversion  are  always  the  same  in 
kind,  order,  and  degree,  in  every  person  who  is  brought  to  God. 
There  is  a  vast  variety  in  the  experience  of  those  to  whom  God 
shows  his  saving  grace,  and  my  object  in  the  preceding  state- 


380  REPENTANCE. 

ments,  has  been  more  to  point  out  what  is  essential  than  to  define 
the  degree,  or  order  in  which  they  occur.  In  some  the  exercises 
of  the  mind  will  be  much  more  clear  and  pungent  than  in  others. 
Thej  may  more  rapidly  result  in  conversion  in  some  cases,  than 
in  others ;  they  may  be  much  more  clearly  perceived  by  some, 
and  may  show  their  effects  in  the  outward  actions,  with  more  or 
less  distinctness.  For  all  these  varying  degrees  of  intensity,  no 
certain  or  definite  rule  can  be  laid  down.  There  can  be  but  one 
regeneration  of  the  soul,  but  sorrow  for  sin  may  be,  nay  must  be, 
often  felt.  It  is  indeed  commonly  felt  much  more  deeply  after 
conversion  than  before,  and  he  who  best  knows  his  own  heart,  or 
most  narrowly  examines  his  own  life,  will  find  the  most  abun- 
dant reason  to  humble  himself  before  God  for  his  offences,  and 
shortcomings.  As  it  is  well  said  in  the  prophecy  of  Jeremiah, 
Surely  after  that  I  was  turned,  I  repented,  and  after  that  I  ivas  in- 
structed, I  smote  upon  my  thigh  ;  Iivas  ashamed,  yea  even  confounded, 
because  I  did  bear  the  reproach  of  my  youth,  Jer.  xxxi,  19. 

The  object  that  the  apostle  exhorts  us  to  gain  by  repentance, 
and  baptism,  is  the  remission  of  our  sins.  Let  it  not  be  suppo- 
sed, that  this  great  blessing  is  purchased  by  repentance.  Many 
seem  to  think  that  a  little  sorrow  for  sin  is  all  that  is  necessary 
to  induce  God  to  pardon  us ;  but  the  Bible  teaches  a  far  different 
doctrine.  By  the  law  of  Moses  there  was  no  remission  without  the 
shedding  of  blood  ;  and  there  is  no  pardon  of  sin,  except  in  virtue 
of  the  sacrifice  of  Christ.  It  is  because  he  hath  suffered,  the  just 
for  the  unjust,  that  God  can  be  just,  and  yet  the  justifier  of  Mm  who 
believeth  on  Jesus,  Rom.  iii.  26.  Repentance  therefore  does  not 
purchase  our  pardon.  Thousands  of  rams,  ten  thousands  of  rivers 
of  oil  for  sacrifices,  your  first-born  for  your  transgression,  and  the  fruit 
of  your  body  for  the  sin  of  your  soul,  Mich.  vi.  7,  would  not  secure 
for  you  the  ftivor  of  God,  nor  anything  save  the  one  offering  and 
perfect  sacrifice  of  Christ.  But  repentance  is  necessary  in  its  own 
nature,  for  having  so  grievously  offended,  it  is  right  that  we  should 
be  sorry.  The  returning  prodigal  is  received  by  his  anxious  fa- 
ther, not  because  of  his  repentance,  but  because  of  his  father's 
love  and  compassion  ;  but  this  so  far  from  rendering  his  repent- 
ance unnecessary,  only  makes  it  the  more  needful  and  proper. 
Shall  we  sin  against  so  gracious  a  God  as  Jehovah — so  merciful 
a  Saviour  as  Christ — so  holy  a  Spirit  as  the  Comforter,  and  yet 
feel  no  emotions  of  sorrow,  of  childlike  sorrow,  when  the  love  of 


REPENTANCE.  381 

God  is  confirmed  to  us,  notwithstanding  our  sins?     Perish  the 
unworthy  thought. 

"  Lord,  we  have  long  abused  thy  love, 
Too  long  indulged  our  sin, 
Our  aching  hearts  e'en  bleed  to  see 
What  rebels  Tve  have  been." 

Baptism  too,  on  which  so  many  rely,  for  their  pardon  and  ac- 
ceptance with  God,  is  indeed  of  the  utmost  importance,  for  it  is 
commanded  by  God,  but  in  itself,  it  is  only  the  outward  seal,  and 
possesses  no  virtue  to  save  us.  What  is  the  use  of  the  outward 
seal,  when  the  inward  grace  was  wanting?  Or  what  would  you 
value  the  most  curious  or  costly  seal,  if  it  sealed  nothing  ?  Such 
alas,  is  the  baptism  of  too  many. 

So  much  has  already  been  said,  of  the  instructive  command 
of  the  apostles,  to  repent  and  be  baptized,  that  it  leaves  little  space 
or  time  to  enlarge  on  the  cheering  promise  that  was  spoken  at 
the  same  time ;  but  it  is  the  less  necessary  to  speak  at  length  of 
this,  for  if  you  could  only  be  induced  to  obey  the  command,  your 
own  experience  would  teach  you  more  of  the  sweetness  of  the 
promise,  than  men  can  tell  you.  What  I  have  further  to  say,  will 
therefore  be  very  brief 

II.  The  promise  of  Peter  to  those  who  should  repent  and  be 
baptized,  was,  that  they  should  receive  the  gift  of  the  Holy  Ghost. 
We  shall  not  greatly  err  if  we  say,  that  next  to  the  gift  of  the 
Son  of  God,  who  gave  his  own  life  for  us,  the  Bible  contains  no 
more  precious  promise  than  the  one  before  us,  I  know  not  in- 
deed how  to  make  a  comparison  between  the  two,  for  in  the 
Christian  dispensation,  each  is  equally  indispensable.  In  vain 
had  been  the  death  of  Christ  were  the  Spirit  not  given  to  apply 
and  seal  to  us  the  benefits  purchased  by  this  costly  sacrifice.  In 
the  promise  of  the  Holy  Spirit  the  apostle  doubtless  had  a  refer- 
ence to  the  miraculous  powers,  and  the  gift  of  tongues,  which 
were  bestowed  on  the  early  Christians.  But  it  is  a  great  mistake 
to  suppose  that  these  were  the  chief  or  most  important  things  in- 
tended by  this  gift.  There  were  those  to  whom  they  were  grant- 
ed, who  could  both  work  miracles,  and  speak  with  tongues,  and 
yet  perished  after  all  in  unbelief  The  gift  of  the  Holy  Spirit  had 
respect  chiefly  to  the  communication  of  the  salvation  of  Christ  to 
such  as  repented  and  were  baptized,  and  in  it  are  included  all  the 
blessings  of  redemption,  and  eternal  salvation,  of  which  the  Holy 
Spirit  is  the  author  to  all  them  that  believe. 


302  REPENTANCE. 

The  Christian  dispensation  has  been  called,  and  not  improp- 
erly, the  dispensation  of  the  Spirit.  He  supplies  to  us  the  place 
of  the  absent  Saviour,  leads  his  people  into  all  truth,  and  fits 
them  for  his  service  and  his  presence  in  glory  hereafter.  It  is  his 
work  to  melt  the  hardened  hearts  of  men,  to  foster  genuine  re- 
pentance for  sin,  to  plant  faith,  and  hope,  and  love  in  the  Chris- 
tian's breast.  It  is  his  work  to  enable  us  to  bring  forth  good 
iruit,  to  the  glory  of  our  Master's  name,  to  give  us  strength  for 
the  performance  of  every  duty,  grace  for  the  endurance  of  every 
trial,  and  perseverance  unto  the  end.  It  is  his  work  to  form  in 
our  hearts  the  spirit  of  adoption,  whereby  we  who  are  naturally 
far  off  from  God,  and  alienated  in  our  minds  by  wicked  works, 
are  enabled  to  come  unto  him,  and  with  the  confidence  of  chil- 
dren to  cry,  Abba,  Father !  TVhat  is  there,  that  the  Christian 
does  not  owe  to,  or  hope  from,  the  gracious  Spirit  ?  Needful  for 
the  life  of  our  souls,  as  the  elemental  air  is  for  the  life  of  our 
bodies,  were  he  to  withdraw  from  the  world,  it  would  become 
like  those  pestilential  regions  where  healthful  breezes  never  blow, 
or  like  that  sea  swept  by  no  wind,  where  the  gallant  ship  and  her 
crew,  and  the  birds  of  the  air  all  died,  and  the  waters  produced 
every  form  of  loathsome  and  hideous  reptile.  The  annals  of  our 
world,  if  they  were  fully  read,  present  no  more  melancholy  spec- 
tacle than  that  of  a  soul,  abandoned  by  the  Holy  Spirit  before 
the  day  of  its  departure  from  the  body,  and  concerning  Avhich, 
even  the  beloved  and  compassionate  disciple  said.  There  is  a  sin 
ivhich  is  unto  death^  I  do  not  say  that  he  shall  pray  for  it,  1  John 
V.  16. 

The  apostle  confirms  the  promise  just  made  of  the  gift  of  the 
Holy  Spirit,  by  a  reference  to  the  covenant  made  in  ancient  times 
with  Abraham,  which  had  special  reference  to  the  times  of  Christ, 
and  the  gift  of  the  Spirit.  Ye  shall  receive  this  gift,  says  he,  be- 
cause Hie  promise  is  to  you,  and  to  your  children,  and  to  all  them  that 
are  afar  off,  even  as  many  as  the  Lord  our  Ood  shall  call.  The 
promise  here  referred  to,  was  the  one  made  long  before  to  Abra- 
ham, for  him,  his  seed,  and  all  the  families  of  the  earth.  Gen, 
xvii,  7,  8.  In  virtue  of  that  promise,  we,  my  hearers,  who  are 
not  the  literal  descendants  of  faithful  Abraham,  may  be  made  to 
partake  of  all  the  blessings  that  Abraham,  or  any  of  his  descend- 
ants, ever  enjoyed.  Tf  ye  he  Christ's,  says  the  apostle  Paul,  then 
are  yc  Ahrahmn^s  seed,  and  heirs  according  to  the  promise,  Gal.  iii.  29. 

Fellow-sinners,  the  blessings  of  this  salvation  are  offered  alike 


REPENTANCE.  383 

to  all,  and  you  and  I  may  partake  of  them,  but  the  word  of  him 
who  was  before  all  things,  by  whom  all  things  exist,  and  who 
changeth  not,  has  gone  forth,  that  without  holiness^  no  man  shall 
see  the  Lord^  and  that  exceed  ye  repent^  ye  shall  all  likewise  j^erish. 
It  is  therefore  no  formal  or  unmeaning  question  that  I  am  about 
to  put  to  you,  and  I  pray  you  in  Christ's  name,  and  as  you  value 
your  own  never-dying  souls,  to  answer  it  honestly  and  faithfully. 
Have  you  repented  of  your  sins  ?  Have  you  come  unto  Christ 
for  their  pardon  ?  Are  you  bringing  forth  fruits  meet  for  repent- 
ance ?  Having  been  baptized,  as  most  of  you  have  been  in  in- 
fancy, are  you  now,  in  adult  age,  walking  worthy  of  that  holy 
calling,  and  the  profession  then  made  in  your  name  ?  With 
these  questions,  I  leave  this  subject  with  your  own  consciences, 
and  pray  God  to  grant  his  blessing  and  saving  grace  with  it. 

NiNGPO,  April  12,  1846. 


SEEMON    XLIIL 

THE     GRACE     OF     CHRIST. 

Ye  know  the  grace  of  our  Lord  Jesus  Christ,  that  though  he  was  rich,  yet  for  your 
sakes  he  became  poor,  that  ye  through  his  poverty  might  be  rich. — 2  Cor.  viii.  9. 

Most  of  tliose  composing  this  audience,  profess  to  know  some- 
thing experimentally  of  the  grace  of  Christ.  I  trust  you  do  know- 
it.  It  is  not  my  purpose  now  to  tell  you  anything  new  or  strange, 
but  rather  to  lead  your  minds  and  my  own  in  a  path  very  familiar 
to  you — to  ask  you  to  walk  in  a  road  you  have  often  walked  be- 
fore, and  to  think  of  things  common  and  well  known.  But  do 
not  misunderstand  me,  as  if  I  meant  to  speak  of  things  of  little 
use  or  importance.  They  are  common,  but  not  trite — familiar, 
but  not  to  be  despised — as  needful  as  the  air,  and  water,  and  daily 
bread,  which  sustain  our  bodies — like  the  sun,  that  day  by  day 
shines  in  the  heavens  above  us — like  the  heavens  above,  that 
daily  overshadow,  and  the  earth  beneath,  that  daily  supports  us 
— common  as  all  these,  but  infinitely  more  glorious  and  beautiful 
and  grand  than  they.  It  is  something  that  ye  know  in  your  own 
experience,  something  that  the  humblest  Christian,  the  meanest 
believer  knows,  and  can  discourse  of  with  more  true  learning 
than  all  the  sages  and  philosophers  of  antiquity  ;  and  yet  some- 
thing that  the  profoundest  minds  and  largest  capacities  cannot 
grasp,  yea,  which  glorified  spirits  and  angels  excelling  in  power 
cannot  comprehend ;  yea,  something  that  God  only  knows,  for 
no  man  Imoweth  the  Son,  hut  the  Father,  Matt.  xi.  27.  And  yet  ye 
know  him,  for  he  dwelleth  with  you,  and  shall  be  in  you,  and  ye 
shall  be  with  him  forever.  Ye  are  in  him  now  if  ye  know  him 
at  all,  and  ye  shall  be  with  him  forever,  if  ye  know  him  now,  for 
this  is  eternal  life,  to  hnoio  the  only  true  God,  and  Jesus  Christ  tvhom 
he  has  sent,  John  xvii.  3.  Oh  Christian  I  many  prophets,  and 
righteous  men,  and  Icings  have  desired  to  see  the  things  ye  see,  and  have 
not  seen  them,  and  to  hear  the  things  ye  hear,  and  have  not  heard  them. 
Blessed  therefore  are  your  eyes,  Luke  x.  23,  24, 


THE   GRACE   OF  CHRIST.  385 

Ye  know  him,  and  yet  how  little  a  portion  of  him  is  known, 
and  the  thunder  of  his  power,  and  the  exceeding  riches  of  his 
grace,  and  the  depth  of  his  love,  who  can  comprehend  ?  It  was 
a  beautiful  remark  of  Newton,  after  all  the  discoveries  by  which 
he  enlightened  and  astonished  the  world,  "  I  seem  to  myself  to 
have  been  only  like  a  boy  playing  on  the  sea-shore,  and  diverting 
myself  in  now  and  then  finding  a  smoother  pebble,  or  a  prettier 
shell  than  ordinary,  whilst  the  great  ocean  of  truth  lay  all  undis- 
covered before  me  ;"  but  much  more  truly  may  the  Christian  say 
this  of  Christ.  Oldest  and  most  experienced  Christian  !  who  hast 
long  studied  the  character,  and  experienced  the  grace,  and  felt  the 
love  of  Christ,  what  do  you  know  of  him  ?  You  have  been  for  a 
year,  or  five  years,  or  perhaps  twenty  years,  like  a  man  standing 
on  the  shores  of  the  ocean.  You  have  seen  it  in  calmness  and 
beauty  reposing,  either  as  the  morning  sun  shone  over  it,  or  seas 
of  ether  and  liquid  gold  seemed  blended  together  at  sunset.  You 
have  seen  it  when  whitened  with  foam  and  lashed  by  the  winds, 
when  clouds  and  darkness  hung  over  it.  You  have  picked  up  a 
shell  here,  and  tried  to  sound  its  depths  there.  You  have  ven- 
tured out  a  little  on  its  bosom,  and  come  back  overwhelmed  with 
the  sense  of  its  greatness.  Thus  you  have  ever  been  learning  and 
seeing  more  of  it,  and  how  much  do  you  know  of  it  now  ?  Have 
you  comprehended  it  all  ?  Hast  thou  entered  into  the  springs  of  the 
sea,  or  hast  thou  walked  in  the  search  of  the  depth  ?  Job  xxxviii.  16. 
How  then  can  ye  comprehend  him  whom  the  sea  willingly  owned 
for  its  master,  and  to  whom  it  will  one  day  give  up  its  dead  ? 
And  yet  ye  know  him,  and  if  ye  know  him  aright,  ye  know  the 
truth  of  those  words  of  Flavel — "  Christ  is  that  ocean  in  which 
all  true  delights  and  pleasures  meet,  a  sea  of  sweetness,  without 
one  drop  of  gall."  Suffer  me  then  to  speak  to  you  of  him.  My 
words  will  fall  far  short  of  the  sublimity  of  the  subject,  but  let 
your  prayers  ascend  to  God,  that  he  would  teach  you,  and  espe- 
cially, that  according  to  the  promise  of  him  of  whom  we  speak, 
the  Holy  Spirit  may  come  and  take  of  the  things  of  Christ  and 
show  them  unto  you. 

Ye  knoiv  the  grace  of  our  Lord  Jesus  Christ;  that  though  he  was 
rich,  yet  for  your  sakes  he  became  poor. 

He  teas  rich.     There  is  no  comparative  or  superlative  here. 
Superlative  expressions  would  be  worse  than  useless,  for  they 
would  imply  a  comparison  with  something  else,  where  all  com- 
parison is  impossible.     He  iva^  rich.     "What  is  meant  by  riches? 
25 


386  THE   GRACE    OF   CHRIST. 

Ask  the  beggar  what  it  is  to  be  rich,  and  he  will  say  that  you  are 
rich.  If  I  ask  you,  you  will  probably  point  to  some  of  your 
friends  who  possess  more  of  this  world's  goods  than  yourselves. 
If  I  ask  them,  they  will  point  to  some  who  stand  higher  than 
themselves  on  the  dizzy  ladder  of  riches  and  greatness,  or  perhaps 
to  Solomon  the  king  of  Israel,  who  exceeded  all  the  kings  of  the  earth 
for  riches  and  for  wisdo7n,  1  Kings  x.  23.  But  behold,  a  greater  than 
Solomon  is  here,  Luke  xi.  31.  Talk  of  riches!  Why  all  the 
wealth  of  the  world  could  not  make  Christ  rich.  What  canst 
thou  give  unto  him  ?  The  cattle  upon  a  thousand  hills  are  his,  and 
his  are  all  the  wild  beasts  of  the  field,  yea,  the  world  and  the  fulness 
thereof  Ps.  1.  10-12.  Why  talk  of  this  little  world?  If  all  the 
grains  of  sand  in  this  world,  and  drops  of  water  in  the  ocean  were 
counted  out  one  by  one,  the  Lord  Jesus  Christ  can  point  to  worlds 
more  numerous  than  all  those  grains  of  sand  and  drops  of  water, 
dioA  calling  the  mall  by  name,  Ps.  cxlvii.  4,  could  say,  "  All  these  are 
mine — their  varied  treasures  are  my  treasures — their  myriads  of 
happy  inhabitants  are  my  subjects,  and  my  laws  they  obey."  Is 
he  not  heir  of  all  things'?  Is  he  not  head  over  all  things  to  the 
church  f 

But  why  talk  of  these  material  treasures,  of  riches  such  as 
these,  that  can  be  weighed  in  the  balance,  or  measured  by  the 
rule  ?  He  had  other  riches  and  greater  treasures  than  these ;  and 
when  the  disciples  brought  him  food,  could  say,  I  have  meat  to  eat, 
that  ye  know  not  of  All  things  that  the  Father  hath  are  his,  John 
xvi.  15 ;  for  in  him  dwelleth  all  the  fulness  of  the  Godhead  bodily. 
Col.  ii.  9.  He  was  in  the  form  of  Ood,  and  thought  it  no  robbery  to 
be  equal  with  God,  Phil.  ii.  6.  High  is  his  throne — the  riches  of 
eternity,  of  unending  time,  and  unbounded  space — yea,  the  ful- 
ness of  the  Godhead  is  his.  The  prayers  of  contrite  hearts  are 
his — the  worship  of  heaven's  adoring  hosts,  and  the  love  of  God 
in  which,  like  some  vast  ocean,  all  lesser  and  meaner  objects  are 
swallowed  up  and  lost,  all  this  is  his.  Kiches !  How  poor  and 
mean  are  all  worldly  treasures  compared  with  his !  You  have 
heard  of  fairy  tales,  and  Arabian  Nights,  which  tell  of  palaces  of 
gold,  lighted  with  gems,  and  paved  with  pearls  and  precious 
stones;  and  of  wonderful  beings  who  in  an  instant  could  rear 
such  structures  as  mortals  could  not  complete  in  ages.  Why,  bre- 
thren, all  these  wonderful  talcs  are  very  nonsense  and  folly  com- 
pared with  even  the  material  treasures  Christ  possesses,  and  you 
cannot  but  feel  that  the  comparison  of  his  better  treasures,  the 


THE   GEACE   OF   CHRIST.  387 

riches  of  Ids  grace,  with  such  things  as  these  would  degrade  them. 
Well  therefore  does  the  apostle  say,  Re  ivas  rich.  If  you  ever 
reach  that  happy  world,  where  his  presence  renders  the  light  of 
the  sun  needless,  you  will  know  something  of  his  riches,  far  more 
than  his  servants  here  can  tell  you,  for  he  will  give  you  liberally, 
and  without  upbraiding,  giving  doth  not  im2J0verish  him. 

How  few  that  are  rich  will  willingly  become  poor.  How  few 
that  have  once  tasted  the  sweets  of  power  are  willing  to  give 
them  up.  How  hard  it  is  after  indulging  in  the  pleasures  and  de- 
lights of  the  beautiful  palace  to  descend  into  the  low  valley  of  hu- 
miliation, and  walk  through  the  valley  of  the  shadow  of  death  ! 
Even  for  a  dear  friend  it  is  a  great  sacrifice  to  descend  to  a  low 
station,  and  exchange  a  competence  or  abundance  for  poverty  and 
want.  But  our  Lord  Jesus  Christ,  the  possessor  of  all  glory,  and  the 
inheritor  of  all  riches,  became  poor.  You  ask,  how  is  this  possible  ?  I 
do  not  know ;  but  we  read  in  his  word,  how  he  stripped  Jaimself  of 
all  his  glory — concealed  the  robes  of  his  divinity  in  a  garment  of 
our  inferior  clay — abandoned  the  worship  of  angels  for  the  society 
of  sinners ;  and  more  than  all  this,  was  in  measure,  estranged  and 
separated  from  the  light  of  his  Father's  countenance. 

He  made  himself  of  no  reputation,  and  took  upon  him  the  form  of  a, 
servant,  and  was  formed  in  fashion  as  a  man,  Phil.  ii.  7.  Brethren, 
you  will  never  know  how  great  this  condescension  was.  You 
have  some  conception  of  the  weakness  and  littleness  of  your  own 
bodies,  and  the  feebleness  of  your  own  minds,  but  you  have  no 
conception  of  the  greatness  and  glory  of  that  throne  from  which 
he  descended,  that  he  might  clothe  himself  in  flesh  and  blood. 
How  can  you  have  ?  The  apostle,  in  vision,  saw  a  great  white 
throne,  and  from  the  face  of  him  that  sat  upon  it  the  earth  and 
the  heavens  fled  away ;  but  behold,  that  face  is  now  veiled,  and 
he  who  sat  upon  that  throne  is  walking  on  the  earth,  to  all  out- 
ward appearance  a  man  compassed  with  infirmities  as  others, 
Fellow-Christians,  look  upon  that  meek  face  and  upturned  eye, 
and  say.  What  seest  thou  there  ?  Alas !  He  groweth  up  as  a  ten- 
der plant,  and  as  a  root  out  of  a  dry  ground;  he  hath  no  form  or  come- 
liness, and  ichen  ive  see  him  there  is  no  beauty  that  ive  shoidd  desire 
him,  Is.  liii.  2.  Can  this  be  he?  Is  this  the  Lord  of  life  and 
glory?  Oh  yes.  Men  saw  it  not.  He  came  into  his  own  domin- 
ions, and  his  own  people  received  him  not,  but  inanimate  nature, 
the  irrational  creation,  and  invisible  spirits  knew  him  well.  The 
winds  and  waves  obeyed  his  voice — the  sea  grew  solid  beneath 


388  THE   GRACE   OF  CHRIST. 

his  feet.  The  tree  shed  its  green  glories  at  his  word — the  fisli 
yielded  up  its  life  at  his  command — the  bread  multiplied  a  thou- 
sand-fold when  he  spake ;  diseases  were  subject  to  him — the  dead 
heard  his  voice  and  lived.  Angels  hovered  around  to  minister 
to  him,  and  devils  fled  in  terror  at  his  presence.  When  he  died 
the  earth  was  shaken,  the  rocks  rent,  and  the  noon-day  sun  veiled 
his  face.  Creation  was  anxious  to  wait  upon  him.  The  creature 
had  long  been  subject  to  bondage,  not  willingly,  and  was  groan- 
ing for  its  redemption  from  the  woes  our  sinful  race  had  inflicted 
upon  it;  and  now  when  he  came,  as  if  expecting  immediate  de- 
liverance, all  nature  was  upon  the  alert  to  receive  his  commands, 
and  obey.  But  not  yet.  He  came  not  then  to  be  rich,  to  be 
honored,  to  be  ministered  unto ;  but  to  minister,  and  to  give  up  his 
life  a  ransom  for  many.  Gently  putting  by  the  eager  offers  of 
his  creatures,  and  passing  by  every  form  of  honor  or  ease  the 
world  contained,  he  descended  to  the  form  and  station  of  a  ser- 
vant, and  the  meanest  of  his  creatures  were  better  off  than  he. 
Foxes  had  holes,  and  the  birds  of  the  air  had  nests,  hut  the  Son  of  man 
had  not  lohere  to  lay  his  head,  Matt.  viii.  20.  Sometimes  women 
ministered  unto  him ;  but  often  he  was  hungry,  often  he  was 
thirsty,  and  often  he  was  weary  and  faint. 

Was  not  all  this  bodily  want  and  suffering,  joined  to  the  ab- 
sence of  his  heavenly  glory,  enough?  Must  he  descend  lower 
and  become  poorer  still  ?  Yes,  he  came  to  raise  the  meanest  of 
our  race  to  the  throne  of  glory  on  high,  and  to  do  it  he  must 
descend  below  them  all.  If  there  was  one  thing  that  Christ 
wished  more  than  another,  it  was  the  love  and  affection  of  his 
creatures — that  his  friends  and  disciples  should  love  him  as  he 
loved  them,  and  love  one  another  as  he  commanded.  His  affec- 
tionate heart  yearned  for  the  sympathy  and  solace  of  those  he 
loved.  Did  he  obtain  this  ?  Read  the  history  of  his  life,  the 
jealousies  of  his  chosen  followers,  their  envy  of  one  another,  their 
contests  for  the  pre-eminence,  their  betrayal,  denial,  desertion. 
Yea,  fellow-Christian,  look  into  your  own  heart  and  read  there 
what  he  experienced  from  others.  Follow  him  to  the  cross, 
where  in  the  depth  of  his  poverty  and  sufferings  from  men,  he 
feels  himself  forsaken  of  his  God,  and  say  if  there  was  not  mean- 
ing in  the  poet's  words,  of  which  the  poet  himself  was  uncon- 
scious when  he  wrote — 

"  Poor  is  the  friendless  owner  of  a  world." 


THE   GRACE   OF   CHRIST.  889 

A  man  of  sorroivs,  and  acquainted  ivith  griefs,  these  were  his  pos- 
sessions, these  his  friends  while  in  the  world.  It  were  long  to  go 
over  the  whole  story  of  all  that  Christ  endured,  as  he  became 
obedient  unto  death — the  death  of  the  cross.  Follow  him  to  his 
grave.  Sit  down  with  Mary  Magdalene  and  the  other  Mary,  over 
against  his  sepulchre.  It  is  a  sepulchre  given  him  by  charity ; 
the  sun  has  gone  down,  and  besides  these  few  women  and  his 
fainting  disciples,  who  thinks  of,  or  cares  for  him  ?  The  inscrip- 
tion on  his  tomb  might  have  been — Beneath  this  stone  repose  the 
remains  of  him  iclio  was  in  the  form  of  God,  ayid  thought  it  no  rob- 
bery to  be  equal  ivith  God.  Yet  he  made  himself  of  no  reputation,  and 
took  upon  him  the  form  of  a  servant,  and  was  made  in,  the  likeness  of 
men :  and  being  formed  in  fashion  as  a  man,  he  humbled  himself 
and  became  obedient  unto  death,  even  the  death  of  the  cross,  Phil.  ii. 
6-8. 

Now  remember  the  words  of  the  apostle.  Scarcely  for  a 
righteous  man  luill  one  die.  Peradventure,  for  a  good  man,  some 
would  even  dare  to  die,  Eom.  v.  7,  and  ask  yourselves.  For  whom 
did  Christ  suffer  all  this  ?  For  himself,  he  needed  not  to  suffer, 
or  to  toil.  What  could  the  occupant  of  that  glorious  throne,  the 
possessor  of  those  untold  riches,  expect  to  gain  by  enduring  all 
this  poverty  and  sorrow  ?  It  was  not  simply  that  he  wished  to 
increase  the  number  of  his  subjects,  for  that  he  could  have  done 
without  this  labor.  God  is  able  out  of  stones  to  raise  up  seed 
unto  Abraham.  No,  my  brethren,  it  was  for  your  sakes.  Ye 
know  the  grace  of  our  Lord  Jesus  Christ,  that  though  he  was  rich,fm' 
your  sakes  he  became  poor. 

And  who  are  you,  that  for  your  sakes  Christ  should  endure  all 
this  ?  One  would  naturally  suppose,  on  hearing  of  all  that 
Christ  suffered  for  others,  that  they  must  needs  be  some  very 
wonderful  and  deserving  beings  for  whom  he  was  willing  to  en- 
dure so  much.  One  would  almost  expect  some  magnificent  sun, 
or  brightly  beaming  star  to  burst  forth,  as  that  for  which  Christ 
died ;  but  beheld  a  worm  of  the  dust,  a  perishing  mortal,  a  race 
of  sinful  men !  Christian,  what  have  you  to  be  proud  of,  or  that 
could  merit  so  much  from  your  Saviour  ?  It  is  true  that  Adam 
and  Eve  in  the  garden  of  Eden,  were  very  lovely  and  glorious 
creatures,  but  all  their  loveliness  came  from  Him,  being  indeed, 
but  a  faint  reflection  of  his  own,  for  in  the  image  of  God  they 
were  made,  and  every  attribute  of  beauty  they  possessed,  found 
its  type,  or  rather  its  full  substance  in  Him.     But  you  can  lay 


690  THE   GEACE   OF   CHRIST. 

claim  to  no  such  excellence  as  they.  Thej  speedily  fell  from 
their  primeval  state  of  innocence  and  glory,  and  their  children 
were  begotten,  not  after  the  image  of  God,  but  in  the  likeness 
and  image  of  their  fallen  progenitor,  Gen.  v.  3.  Ye  are  the  seed 
of  strangers  ;  children  of  rebels  ;  degenerate  plants  of  a  strange  vine, 
and  by  nature,  children  of  wrath,  even  as  others.  Coming  into  the 
world  with  natures  prone  to  sin,  and  speaking  lies  as  soon  as  you 
were  born,  you  have  gone  astray  each  one  in  his  own  way.  You 
are  fed  by  his  bounty,  and  supported  by  his  daily  providence,  and 
yet  you  daily  forget  him,  and  take  the  credit  of  all  you  possess 
to  yourselves.  You  are  beautified  and  enriched  by  his  gifts,  and 
yet  you  deny  him  due  praise  for  them,  or  service  with  them. 
You  slight  his  calls,  you  grieve  his  love,  you  disbelieve  his  word, 
you  dishonor  his  name,  and  you  love  and  trust  in  his  enemies. 
Am  I  saying  too  much,  or  charging  you  too  harshly?  I  would 
not  willingly  bring  a  single  charge  against  you  which  your  own 
consciences  will  not  acknowledge  to  be  true,  and  none  for  which 
my  own  heart  does  not  often  accuse  myself. 

Professing  a  desire  to  serve  him,  and  to  be  his,  and  yet  break- 
ing all  your  vows  and  professions,  and  in  your  most  solemn  ser- 
vices, and  even  when  on  your  knees  alone  with  him,  yielding 
your  hearts  and  affections  to  his  great  enemy,  and  suffering 
your  eyes  to  wander  with  those  of  the  fool  to  the  end  of  the 
earth,  you  are  so  full  of  sin,  that  you  have  never  yet  realized  the 
desperate  wickedness  of  your  own  hearts,  though  you.  know  so 
much  of  it,  that  you  scarce  dare  own  it  to  yourselves,  and  would 
not  dare  expose  it  all  to  your  nearest  friend.  At  the  very  best 
you  are  but  unprofitable  servants,  and  are  utterly  unable  to 
requite  your  Saviour  for  the  least  of  all  his  mercies.  All  this  is 
true  of  you,  even  since  you  have  experienced  his  grace ;  but  how 
much  more  fearfully  was  it  true  of  you,  when  the  purpose  to  save 
you  was  formed  in  the  Saviour's  heart,  and  when  his  grace  was 
made  known  for  your  salvation.  You  then  were  indeed  poor 
and  miserable,  and  blind  and  naked — yea,  so  blind  and  so  sense- 
less, that  in  your  folly  you  not  only  thought,  but  said,  We  are 
rich  and  increased  in  goods  and  have  need  of  nothing,  Eev.  iii.  17. 
The  pit  of  destruction  was  yawning  to  receive  you,  and  with 
hasty  steps  you  were  approaching  the  brink.  One  step  more  and 
you  might  have  been  lost  forever.  How  terrible  the  lot  of  those 
who  dwell  with  devouring  fire — with  everlasting  burnings  !  Yet 
that  was  what  you  and  I  deserved,  and  which,  had  we  been  left 


THE   GRACE   OF   CHRIST.  391 

to  our  own  efforts  to  deliver  us,  we  should  surely  have  experienced, 
because,  from  the  wrath  of  God  a  great  ransom  could  not  deliver 
us,  neither  riches  nor  gold,  nor  all  the  forces  of  strength.  Job 
xxxvi.  18,  19. 

Thanks  be  unto  God !  He  hath  laid  help  for  us  on  one 
mighty  to  save — for  ye  know  the  grace  of  our  Lord  Jesus  Christ, 
how,  that  though  he  was  rich,  for  your  sakes  he  became  poor, 
that  ye  through  his  poverty  might  be  rich.  Yes,  for  your  sakes, 
Christ  well  knew  beforehand,  all  your  povert}^,  and  misery,  and 
worthlessness,  as  well  as  the  sufferings  he  must  undergo  if  he 
would  deliver  you,  but  he  did  not  therefore  shrink  from  the  task. 
Divine  compassion  filled  his  heart.  Almighty  power  nerved  his 
hand,  nor  did  he  withdraw  that  hand  until  that  heart  had  ceased 
to  beat,  and  salvation  was  procured.  And  what  a  salvation  it 
was  !  He  was  not  satisfied  simply  to  deliver  you  from  impend- 
ing evil.  He  was  not  satisfied  even  to  restore  you  to  the  state 
of  Adam  before  he  fell.  He  was  satisfied  with  nothing  less  than 
making  you  rich.  What  shall  I  say  here  ?  How  is  it  possible 
to  describe  the  things  that  are  in  store  for  them  that  love  God  ? 
However  poor  and  miserable  and  despised  they  may  now  be,  his 
word  assures  to  every  humble  believer  such  abundant  supplies 
of  every  good  thing,  that  language  fails  ere  the  full  sum  is  told. 
Among  these  good  things  are  enumerated  mansions  in  heaven, 
white  raiment,  crowns  of  gold,  crowns  of  glory  that  fiide  not 
away.  The  tree  of  life  with  its  refreshing  fruit  and  healing 
leaves.  An  exceeding  and  eternal  weight  of  glorj^  The  true 
riches,  the  love  and  favor  of  God,  the  society  of  angels  and  of 
the  spirits  of  just  men  made  perfect ;  fulness  of  joy  and  pleasures 
for  evermore,  perfect  sanctification,  and  freedom  from  all  sin  and 
annoyance.  Eest,  no  more  sickness  and  sorrow,  and  the  presence 
of  Christ  forever.  Whatever  it  be  that  you  most  desire,  you  shall 
have  it,  whatever  it  be  that  most  annoys  and  grieves  you  now,  shall 
be  taken  away,  and  lest  it  should  be  thought  that  perhaps  some 
good  thing  might  be  withheld,  the  apostle  says,  Whether  Paul,  or 
ApoUos,  or  Cephas^  or  the  woi-ld,  or  life  or  death,  or  things  prese7-U, 
or  things  to  come  ;  all  are  yours,  1  Cor.  iii.  22.  Is  not  this  enough? 
Do  you  wish  for  more  ?  Then  hear  the  apostle  John,  Beloved, 
now  are  we  the  sons  of  God,  and  it  doth  not  yet  ajjj^^ear  what  ice  shall 
he,  hut  we  know  that  when  he  shall  appear,  we  shall  he  like  him,  for 
toe  shall  see  him  as  he  is,  1  John  iii,  2.  Oh  Lord,  it  is  enough ! 
The  full  heart  can  desire  no  more. 


392  THE   GRACE   OF   CHRIST, 

How  precious  are  these  promises !  and  how  much  more  so, 
when  you  reflect  how  they  are  given  to  you,  by  the  grace  of  him 
who,  though  he  was  rich,  became  poor,  that  ye,  through  his 
poverty,  might  become  rich.  Brethren,  do  ye  indeed  hnoio  that 
grace  ? 

It  is  through  his  'poverty^  that  ye  thus  become  rich.  It  was  no 
empty  or  ostentatious  display  of  compassion,  or  contempt  for  suf- 
ferings, that  led  Christ  to  endure  so  much.  It  was  from  no  inten- 
tion of  merely  showing  how  affliction  should  be  borne,  that  he 
bore  all  he  did.  Heavy  as  were  the  strokes,  deep  as  were  the 
sorrows  of  our  Lord,  they  were  all  necessary,  God's  justice 
demanded  satisfaction.  His  holy  and  unalterable  law  cried  aloud 
for  revenge ;  had  Christ  not  borne  the  punishment,  you  and  I 
must  have  bowed  our  own  necks  to  the  stroke,  and  our  endless 
poverty  and  misery  would  have  shown  how  fearful  a  thing  it  is 
to  fall  into  the  hands  of  the  living  God.  It  is  through  the 
poverty  of  Christ,  that  we  are  spared.  Our  sins  were  imputed 
unto  him,  our  chastisement  was  laid  upon  him,  and  with  his 
stripes  we  are  healed.  His  righteousness  and  merits  are  imputed 
unto  us ;  by  faith  we  become  united  unto  him,  and  are  made  par- 
takers of  justification,  adoption,  and  sanctification,  and  the  bene- 
fits which  in  this  life,  and  the  life  to  come,  do  accompany  and 
flow  from  them. 

Now,  fellow-Christian,  after  this  brief  and  most  imperfect 
representation  of  the  meaning  of  this  text,  let  me  ask  you,  How 
much  oivest  thou  unto  my  Lord?  Luke  xvi.  5.  Do  not  make  the 
sum  of  your  indebtedness  more  than  it  really  is.  Think  over  it, 
calmly  and  deliberately.  What  have  you  received  from  him  ? 
With  what  have  you  repaid  him  ?  How  stands  your  account  ? 
Perhaps  it  is  something  like  this  : — 

So  many  years  of  life  and  health. 

So  much  of  worldly  goods. 

So  much  education  and  light. 

So  many  kind  relatives  and  friends. 

Such  a  station  in  society. 

So  many  Sabbaths  and  sermons. 

So  many  calls  of  the  gospel,  and  strivings  of  the  Spirit. 

So  many  supplies  of  grace  in  times  of  need. 

So  many  answers  to  prayers. 

So  many  earnests  and  foretastes  of  heaven,  and  you  know 
how  many  other  things  besides. 


THE   GRACE   OF   CHRIST.  393 

On  the  other  hand,  what  have  you  to  show  for  yourself? 

So  many  professions  of  love  and  service. 

So  much  faithfulness  and  zeal. 

So  many  opportunities  of  doing  good  improved. 

So  much  good  done  to  Christ's  people. 

So  many  souls  saved — and  shall  I  ask,  How  many  broken 
vows,  forgotten  promises,  misspent  Sabbaths,  and  neglected  oppor- 
tunities ? 

Oh  !  let  the  grace  of  Christ  fill  your  heart  with  wonder  and 
gratitude,  while  your  own  deficiencies  humble  you  in  the  dust. 
But  remember,  in  your  deepest  sorrow  and  humiliation,  to  bear 
in  mind  that  the  grace  of  Christ  is  abundantly  able,  and  that  he 
is  abundantly  willing  to  save  you,  notwithstanding  all  your  sins, 
and  imperfections,  and  unworthiness,  and  will  do  it,  too;  and 
therefore,  while  you  take  the  shame  to  yourselves,  give  all  glory, 
and  honor,  and  praise  unto  him. 

If  your  own  defects  and  unworthiness  did  not  teach  you 
humility,  surely  the  example  of  Christ  should  do  it.  Learn  from 
him  not  to  desire  worldly  honor  or  applause,  but  to  follow  the 
path  of  duty,  lead  where  it  may.  Seek  not  great  things  for  your- 
selves, remembering  that  the  brightest  example  of  the  truth  of 
that  saying,  hefore  honor  is  liumility^  is  found  in  the  life  of  Christ, 
who,  after  his  deep  sorrow  and  humiliation,  was  highly  exalted, 
and  had  given  to  him  a  name  above  every  other  name;  that  at  the 
name  of  Jesus  every  knee  should  boiv,  and  every  tongue  confess  him 
Lordy  Phil.  ii.  9-11.  Seekest  thou  great  things  for  thyself?  Seek 
them  not,  Jer.  xlv.  5,  but  let  this  mind  he  in  you  tvhich  was  also  in 
Christ  Jesus,  Phil.  ii.  5. 

Finally.  Learn,  hence,  to  consecrate  yourselves  entirely  to  him. 
I  speak  not  merely  of  giving  your  worldly  substance  to  him,  nor 
even  of  outward  diligence  in  his  service  in  the  spheres  in  which 
your  lot  is  cast.  God  lovetli  a  cheerful  giver,  and  he  looketh 
at  the  heart  far  more  than  at  external  services.  Let  your  piety 
be  of  that  deep,  earnest,  grateful  kind,  that  delights  in  communion 
with  God,  and  which  shows  itself  in  intercourse  with  men,  with- 
out an  effort.  Out  of  the  abundance  of  the  heart,  let  your  mouth 
speak.  Out  of  the  fulness  of  your  love,  let  your  lives  praise  him. 
^ye  love  him,  keep  his  commandments. 

NiNGPO,  June  14,  1846. 


SERMON    XLIV. 

DEPARTING     FROM     GOD. 

I  will  arise  and  go  unto  my  father,  and  will  say  unto  him,  Father,  I  have  sinned 
against  heaven,  and  before  thee,  and  am  no  more  worthy  to  be  called  thy  son  : 
make  me  as  one  of  thy  hired  servants. — Luke  xv.  18,  19. 

In  nothing  is  more  judgment  necessary,  than  the  interpreta- 
tion of  the  parables  of  Christ.  They  are  not  so  clear  and  simple 
as  many  seem  to  suppose.  They  contain  the  broadest  principles 
and  deepest  truths  of  the  kingdom  of  God.  Hence  was  fulfilled 
in  him  what  was  foretold  by  the  prophet,  I  will  open  my  mouth  in 
'parables^  I  will  utter  things  lohich  have  been  hept  secret  from  the  founda- 
tion of  the  ivorld,  Ps.  Ixxviii.  2,  Matt.  xiii.  35.  In  general  there  is  some 
one  great  truth  intended  to  be  taught  in  each  parable,  while  all  the 
circumstances  of  the  narrative  are  designed  to  illustrate  this  truth, 
and  place  it  in  its  proper  light.  It  is,  so  to  speak,  the  body  of  the 
parable,  while  the  circumstances  of  the  narrative  are  the  drapery 
which  surrounds  it.  The  object  of  the  expositor  therefore,  while 
paying  all  due  attention  to  the  narrative,  should  be  not  to  insist 
too  much  on  the  merely  accessory  and  minor  details,  but  to  dwell 
chiefly  on  the  main  truth  inculcated.  This  made  plain,  every- 
thing else  will  naturally  assume  its  proper  position,  just  as  Avhen 
the  body  stands  erect,  the  garments  fall  about  it  in  easy  and  grace- 
ful folds,  and  just  proportion,  of  themselves. 

In  the  parable  of  the  prodigal  son,  so  long  the  admiration  of 
the  church,  the  theme  of  painters,  and  the  grateful  source  of  con- 
solation to  the  weeping  penitent,  the  chief  doctrine  taught  seems 
to  be,  the  tender  compassion  and  love  of  God  for  the  returning  2^(^^ii- 
tent.  The  particular  circumstances  by  which  that  love  and  com- 
passion are  shown,  are  the  actions  of  a  father  with  an  erring  son. 
The  comparison  is  a  beautiful  and  striking  one,  especially  when 
we  recollect  the  words  of  the  Psalmist,  Like  as  a  father  pitieth  his 
children,  so  the  Lord  pitieth  them,  that  fear  him,  Ps.  ciii.  13. 


DEPARTING   FROM   GOD.  395 

The  truths  taught  therefore  are  as  simple  as  they  are  striking 
and  important.     Thej  are, 

1.  The  folly  and  sin  of  departing  from  God,  and  the  way  to 
return. 

2.  The  love  and  compassion  of  God  to  the  returning  peni- 
tent. 

3.  The  displeasure  and  disdain  of  the  worldly  moralist  when 
the  vicious  are  reclaimed. 

Although  in  this  parable,  the  second  of  these  is  doubtless  the 
main  truth  taught,  yet  the  particular  verses  selected  for  the  text, 
brings  the  first  chiefly  to  mind,  and  to  that  I  invite  your  attention 
now.  At  another  time- 1  may  continue  the  subject,  and  treat  of 
the  second  and  the  third  in  order. 

The  subject  therefore  of  this  discourse  is.  The  folly ^  sin  and 
misery  of  departing  from  God^  and  the  way  to  return  to  him. 

The  younger  son  in  the  parable,  as  described  by  our  Saviour 
may  be  considered  as  the  type  of  two  classes  of  persons,  for 
though  their  characters  are  widely  different,  yet  they  have  many 
circumstances  in  common,  and  the  description  of  our  Lord  seemed 
to  have  been  designed  for  each.  These  two  classes  are,  first,  The 
impenitent  and  unconverted  sinners  who  have  never  known  the 
grace  of  God,  second.  True  believers  who  backslide.  As  those 
who  form  the  second  class  were  once  included  in  the  first,  I  shall 
speak  of  each  in  their  order. 

1.  In  regard  to  all  impenitent  men,  it  is  strictly  true  that  they 
are  like  the  younger  son  in  the  parable.  It  is  related  of  him,  that 
after  receiving  from  his  father  a  certain  portion  of  his  substance, 
he  went  from  him  into  a  far  country,  where,  removed  from  the 
restraints  of  parental  authority,  he  gave  himself  up  to  all  manner 
of  dissipation  and  excess.  So  it  is  with  the  men  of  the  world. 
Who  is  there  that  receives  not  good  at  the  hand  of  God  ?  AYho 
is  not  dependent  on  him  for  every  blessing?  Endowed  by  him 
with  a  body  fearfully  and  wonderfully  made,  blessed  by  him  with 
health  and  strength  both  bodily  and  mental,  and  watched  over 
by  him  from  the  cradle  to  the  grave,  what  good  thing  is  there 
that  you  do  not  receive  from  him  ?  It  is  he  who  teacheth  man  knowl- 
edge^ Ps.  xciv.  10.  It  is  he  who  giveth  us  rain  from  heaven  and  fruitful 
seasons^  Acts  xiv.  17.  It  is  he  who  raises  up  friends  and  helpers. 
It  is  he  who  giveth  the  power  to  get  wealthy  Deut.  viii.  18.  It  is  he 
who  redeemeth  thy  life  from  destruction;  who  crowneth  thee  ivith  lov- 
ing-kindness and  tender  mercies.     Wlio  satisfieth  thy  mouth  with  good 


396  DEPARTING   PROM   GOD. 

things^  so  that  thy  youth  is  renewed  like  the  eagle's,  Ps.  ciii,  4,  5.  Un- 
der these  circumstances  how  natural  does  gratitude  and  a  hearty 
consecration  to  his  service  seem,  and  how  appropriately  may 
every  man  say  with  David,  All  things  come  of  thee,  and  of  thine  own 
have  we  given  thee  ;  it  is  all  thine  own,  1  Chron.  xxix.  14,  16. 

But  is  it  so  ?  Do  we  anywhere  witness  this  consecration  to 
God  among  men  of  the  world  ?  Alas  !  no.  Men  do  not  like  to 
retain  God  in  their  knowledge.  They  say.  Depart  from  us,  for 
we  desire  not  the  knowledge  of  thy  ivays,  Job  xxi.  1-4.  They  seek  to 
forget  him,  to  keep  him  out  of  their  hearts  and  affections,  nay, 
even  to  flee  from  him.  The  prodigal's  going  into  a  far  country, 
is  but  a  type  of  the  distance  which  natural  men  seek  to  place  be- 
tween God  and  themselves.  This  distance  and  strangeness  from 
God  is  not  attained  by  leaving  a  Christian  land,  and  forsaking 
Christian  people  and  Christian  ordinances.  That  would  be  in  vain. 
Whither  shall  I  go  from  thy  Spirit?  or  ivhither  shall  I  fee  from  thy 
presence?  Ps.  cxxxix.  7.  Heaven  and  hell  are  alike  sensible  to 
the  presence  of  God.  The  wings  of  the  morning  could  not  carry 
you  from  beyond  his  presence.  The  darkness  of  the  night  can- 
not hide  you  from  his  eyes.  But  a  man  may  be  very  far  from 
God  when  in  the  midst  of  Christians  and  Christian  privileges,  and 
when  surrounded  by  the  blaze  of  his  glory  he  may  shut  his  eyes 
to  it  as  a  blind  man's  eyes  are  shut  to  the  sun.  Fellow-Chris- 
tians, you  know  how  possible  this  is,  for  you  once  were  in  this 
state.  Ye  know  the  heart  of  a  stranger,  for  ye  icere  strangers  in 
Egypt,  Exod.  xxiii.  9.  Let  the  recollection  of  it  lead  you  to  pity 
and  pray  for  those  who  feel  it  not  in  themselves.  How  many 
such  there  are !  It  is  sin  which  separates  them  from  God.  Your 
iyiiquities  have  separated  hetween  me  and  your  souls.  Is.  lix.  2. 

When  it  is  said  that  by  sin  men  are  separated  from  God,  it  is 
not  necessarily  meant  that  they  are  openly  and  grossly  wicked. 
It  is  a  great  mistake  to  think  that  God  notices  chiefly  the  outward 
sins  that  human  laws  punish,  or  human  good-breeding  abhors. 
God's  standard  by  which  he  judges  and  will  2)unish  sin,  is  very 
different  from  that  of  men  of  the  world.  Some  sins  are  doubtless 
more  heinous  in  the  sight  of  God  than  others,  and  some  vices 
more  odious  than  others.  But  it  is  opportunity  and  light  that 
constitutes  the  aggravation  of  most  sins,  and  doubtless  multitudes 
whose  outward  life  is  fair,  are  more  sinful  and  vile  in  God's 
sight,  than  the  despised  outcast,  on  whom  the  formalist  and  self- 
righteous  look  with  unmitigated  contempt.     The  proud  Pharisee 


DEPARTING   FROM   GOD,  897 

who  stood  up  in  tlie  temple,  was  much  farther  from  God  than  the 
pubhcan  who  stood  afar  off,  enduring  his  scorn,  and  was  probably 
far  more  criminal. 

Men  who  are  thus  destitute  of  the  true  knowledge  of  God  and 
his  righteousness  are  far  from  him,  and  there  is  no  saying  where 
their  course  will  end.  They  go  farther  and  farther  astray,  and 
even  more  incline  downwards.  They  have  cast  his  bands  away 
from  them,  and  were  he  pleased  to  withdraw  tlie  restraints  which 
his  providence  places  around  them,  they  would  run  into  every 
excess  of  riot.  Now  their  object  in  all  this  is  not  so  much  to 
despise  and  provoke  God,  as  it  is  to  seek  after  happiness.  This 
is  that  painted  toy  which  allures  all  men  to  wander  in  every 
crooked  path,  and  sport  on  the  brink  of  destruction, — but  true 
happiness  is  never  found  away  from  God,  and  all  the  searches  of 
the  worldly  and  impenitent  man  but  end  in  deeper  disappoint- 
ment. The  deeper  he  goes  in  sin,  and  the  further  from  God,  the 
deeper  he  sinks  in  misery.  It  may  be  he  is  for  a  while  uncon- 
scious of  his  misery,  but  this  only  makes  it  the  more  certain  and 
intolerable  in  the  end,  for  his  unconsciousness  deprives  him  of  the 
possibility  of  escaping  and  obtaining  true  happiness. 

If  God  has  any  purposes  of  mercy  to  such  persons  he  does  not 
leave  them  to  themselves  forever,  but  in  some  way  convinces 
them  of  the  impossibility  of  obtaining  true  happiness  in  the  way 
they  seek  it.  They  may  forget  him,  but  he  does  not  forget  them, 
and  one  of  the  means  by  which  he  brings  them  to  himself,  is  by 
sending  afflictions  upon  them,  which  show  them  the  vanity  of 
their  pursuits.  He  blasts  their  hopes  of  happiness  in  the  world, 
that  they  may  seek  it  in  himself  A  famine  happened  in  the 
land  of  the  prodigal's  sojourning,  he  began  to  be  in  want,  and 
was  finally  reduced  to  abject  misery  and  distress,  and  in  his  sor- 
row he  remembered  the  home  of  his  youth,  which  he  had  so  need- 
lessly forsaken.  It  is  thus  also  with  the  convinced  sinner.  What 
fruit  has  he  now  in  the  things  he  has  so  long  sought  after  ?  Far 
from  satisfying  him,  he  is  more  ashamed  of  them.  The  arrows 
of  God  are  in  his  heart,  he  finds  no  comfort  in  what  he  once  loved, 
and  when  he  looks  forward  he  has  only  a  certain  fearful  prospect 
of  judgment  before  him.  He  looked  around  for  help,  but  there 
is  none  in  himself,  none  in  his  former  friends,  and  none  in  the 
world.  Thus  by  degrees  awakening,  he  at  last  comes  to  himself, 
and  sees  the  vanity  of  the  world.  Then  he  thinks  of  God  and  of 
coming  to  him, — but  at  first  how  unwillingly,  he  would  go  any- 


398  DEPARTING   FROM   GOD. 

where  else  if  he  could.  But  nowhere  else  can  he  go.  Therefore 
he  thinks,  and  recalls  to  mind  how  much  goodness  he  has  already 
experienced,  and  how  happy  are  those  who  enjoy  God's  favor. 
He  resolves  to  return  to  God,  but  how  can  he  come  to  him  whose 
goodness  he  has  so  abused?  Thus  reflecting  he  sees  his  own 
ingratitude  and  ill-desert,  and  confesses  his  unworthiness,  na}^, 
more,  his  just  condemnation.  Thoroughly  humbled  by  the  sense 
of  his  own  misery  and  sin,  he  at  last  resolves  to  cast  himself  on 
the  free  goodness  of  God,  and  to  accept  thankfully  whatever  he 
may  see  fit  to  give.  It  is  seldom  that  any  person  ever  receives 
true  peace  of  mind,  until  brought  to  this  unreserved  casting  of  his 
whole  soul  on  the  sovereign  mercy  and  grace  of  God.  With  a 
trembling  heart  and  faltering  step,  the  now  deeply  humbled  peni- 
tent approaches  that  God  he  has  so  long  despised  and  rejected. 
Do  you  ask  how  he  is  received?  Fellow-Christian,  you  know 
the  door  was  thrown  wide  open,  you  were  kindly  received,  rich 
gifts  were  showered  upon  you,  and  there  was  joy  in  the  church  on 
earth,  and  joy  among  the  angels  in  heaven.  This  you  know  by 
your  own  experience,  and  you  will  join  me  in  testifying  to  every 
inquiring  sinner,  if  there  be  any  such  in  this  house,  that  if  you 
thus  come  you  shall  find  the  same  welcome. 

How  rich  are  the  blessings  laid  up  in  God's  house  for  his  peo- 
ple— a  covenant  is  made  with  them  and  they  become  the  children 
of  God,  while  he  pledges  himself  for  their  protection  and  defence. 
In  consequence  of  that  covenant  every  rich  blessing  is  given 
them — strength  to  resist  temptations  and  enemies,  grace  in  time 
of  need,  foretastes  of  heaven,  right  judgments,  true  laws,  good 
statutes  and  commandments,  rich  promises  for  every  state,  and 
some  that  are  seen  only  ivlien  seen  through  tears — the  providence 
of  God,  like  the  pillar  of  fire,  and  the  cloud  that  led  Israel  through 
the  wilderness — the  good  Spirit  of  God  to  instruct  and  to  sanctify, 
and  the  goodly  fellowship  of  the  faithful.  All  these  and  many 
more  are  among  the  gifts  bestowed  upon  the  returning  prodigal, 
and  well  may  he  exclaim,  The  lines  have  fallen  to  me  in  pleasant 
places;  I  have  a  goodly  heritage^  Ps.  xvi.  6.  These  joys  thus 
enumerated  are  all  given  him  for  present  possession.  Eye  hath 
not  seen,  ear  hath  not  heard,  heart  hath  not  conceived  what  Ood  hath 
laid  tip  for  them  that  love  him.  Having  then  such  hopes,  my 
dearly  beloved  brethren,  how  earnestly  should  you  persevere, 
4ind  go  forward  till  the  day  of  final  redemption, 

2.   Can  it  be  possible  that  one  enjoying  any  or  all  of  the 


DEPARTING  FROM  GOD.  399 

blessings  just  enumerated,  could  so  far  forget  them,  as  to  seek 
happiness  elsewhere  than  in  the  service  of  God?  Can  it  be  pos- 
sible that  those  who  have  been  received  back  into  the  paternal 
home,  should  again  go  forth  to  wander?  Fellow-Christian,  what 
say  you?  Alas!  I  read  in  your  countenances  the  answer  my 
own  heart  has  already  suggested.  Yes !  it  is  too  possible.  Even 
in  the  church  and  among  the  true  children  of  God  there  are  many 
who  turn  prodigal  again.  Not  satisfied  with  former  danger,  they 
are  like  the  soldier  who  rushes  to  the  battle  again,  or  like  the 
shipwrecked  sailor,  who  once  more  tempts  the  waves ;  or  perhaps 
I  should  use  the  comparison  of  the  bird  who  rushes  into  the  net, 
or  the  dog  who  returns  to  his  own  vomit,  and  the  sow  that  was 
washed  to  her  wallowing  in  the  mire.  I  propose,  therefore,  now 
to  consider  the  case  of  the  professed  Christian  who  departs  from 
God,  as  the  prodigal  son  departs  from  his  father.  My  remarks 
shall  be  directed  to  those  who  consider  themselves,  and  in  the 
judgment  of  charity  may  justly  do  so,  as  real  Christians.  Some 
might  at  first  ask,  Can  such  persons  wander  again  ?  Is  it  possi- 
ble that  one  who  has  been  rescued  from  the  pit,  delivered  from 
the  wild  beast,  saved  from  the  famine  or  the  flame,  should  again 
rush  to  the  same  pit,  put  himself  in  the  lion's  mouth,  go  feed  upon 
the  husks  the  swine  do  eat,  or  e:!^pose  himself  again  to  the  flames 
of  wrath?  The  young  convert,  in  the  ardor  of  his  first  love,  says 
no !  The  Christian,  when  drinking  in  the  fulness  of  divine  love, 
and  grace  for  grace,  says  no,  and  angels  in  heaven  would  say  no 
too.  Fellow-Christian,  what  say  you?  The  fact  of  such  wander- 
ing does  at  first  seem  well-nigh  impossible.  Look  at  the  young 
convert,  such  as  you  all  once  were.  After  a  season  of  painful 
conviction  of  sin,  and  fear  of  eternal  death  and  the  pains  of  hell, 
and  a  deep  sense  of  his  own  utter  helplessness,  he  is  at  length,  by 
God's  grace,  delivered.  His  feet  are  taken  out  of  the  mire,  his 
soul  is  delivered  from  the  lion's  jaws,  and  a  new  song,  even  praise 
to  our  God,  is  put  in  his  mouth.  Eeflect,  my  hearers,  on  that 
happy  time,  on  the  experience  of  the  grace  and  love  of  Christ, 
and  the  sweet  influences  of  the  Spirit.  How  delightful  then  was 
prayer  !  how  glorious  did  the  Scriptures  seem !  how  lovely  the 
fellowship  of  the  saints !  how  desirable  the  service  of  God !  But 
alas,  when  a  few  short  months  have  passed  away,  who  is  there 
that  will  not  mournfully  say,  Oh  that  it  were  with  vie  os  in  months 
that  are  jJast — ivhen  the  candle  of  the  Lord  shone  upon  my  head,  and 
when  by  his  light  I  walked  tJirough  darkness,  Job  xxix.  2,  3.     The 


400  DEPARTIXG   FROM   GOD. 

melancTioly  and  humiliating  truth  cannot  be  concealed,  you  have 
lost  your  first  zeal,  you  have  left  your  first  love,  you  have  grown 
weary  and  fainted  in  your  course,  you  have  grieved  the  Spirit 
and  he  is  gone,  you  have  wounded  the  Saviour,  and  he  hides  his 
face  from  you,  you  have  dishonored  God,  and  he  causes  you  to 
walk  in  darkness.  Where  is  the  Christian  who  has  never  back- 
slidden? 

I  do  not  say  it  must  be  thus.  I  would  not  say  to  a  young 
convert,  "You  will  certainly  backslide."  It  need  not  be  so.  You 
need  not  backslide.  The  same  grace  that  called  and  regenerated 
you,  is  equally  able  to  keep  you  from  falling, — and  it  is  your  own 
fault,  and  yours  alone,  if  you  do  fiill.  Let  me  remark  here,  that 
all  loss  of  the  first  ardor  and  freshness  of  a  convert's  feelings  is 
not  backsliding.  It  is  not  in  human  nature  to  maintain  always 
the  liveliness  and  freshness  that  most  feel  when  they  first  experi- 
ence that  God  is  gracious.  The  great  point  in  Christian  experi- 
ence is  to  feel  so  constantly  one's  own  sinfulness,  and  consequent 
helplessness  and  ill-desert,  as  to  abide  by  the  cross  evermore.  As 
long  as  you  feel  Christ  precious,  and  perceive  his  suitableness  to 
your  case,  and  by  consequence  steadily  persevere  in  his  service, 
so  long  you  are  not  a  backslider. 

The  young  Christian  is  very  ignorant  of  the  sinfulness,  and 
especially  of  the  pride  of  his  own  heart.  I  well  remember  the 
counsel  of  a  venerated  parent,  when  I  was  young  in  the  Chris- 
tian life,  "  Guard  against  spiritual  pride,"  and  how,  in  my  inex- 
perience and  ignorance,  I  thought  it  a  needless  caution,  vainly 
confiding  that  there  was  no  pride  in  my  heart  to  guard  against. 
Little  sensible  of  his  sinfulness,  and  fondly  hoping  that  the  sin 
that  dwelleth  in  him  is  well  nigh  dead,  the  young  convert  too 
often  keeps  but  a  negligent  guard.  But  why  do  I  say  the  3'oung 
convert?  Show  me  the  experienced  Christian  who  is  so  fully 
sensible  of  his  own  sinfulness  as  never  to  be  oflp  his  guard,  or  to 
flatter  himself  with  the  belief  that  it  is  well  with  him.  When 
Satan  sees  the  Christian  in  this  state,  his  hellish  malice  is  imme- 
diately on  the  alert,  but  with  infernal  wisdom  (oh !  brethren, 
guard  against  that  wisdom,  it  is  far  deeper  than  your  own,  be 
not  ignorant  of  his  devices),  he  fosters  the  delusion  by  abstaining 
for  a  while  from  open  assaults.  Friends  smile  upon  you,  and 
praise  you,  and  flatter  you,  and  you  think  there  is  neither  adver- 
sary nor  evil  occurrent.  The  consequence  of  all  this  is,  that 
soon  the  Christian  thinks  a  little  less  diligence  is  sufficient,  that 


DEPARTING   FROM   GOD.  401 

he  may  fast  and  pray  less,  be  less  strict  in  self-examination,  and 
less  fervent  and  frequent  in  prayer.  Conscience  is  already  some- 
what seared  before  he  comes  to  this  stage,  and  its  faint  voice  is 
silenced.  These  are  commonly  among  the  first  steps  in  religious 
declension.  Now,  in  all  this  there  is  no  intention  to  depart  from 
God.  Nothing  is  further  from  the  Christian's  thoughts.  Nay,  I 
have  often  observed,  that,  when  these  incipient  steps  in  the  down- 
ward course  had  been  already  taken,  the  Christian  was  most  apt 
to  think  himself  established  and  settled.  He  looks  on  himself  with 
some  satisfaction  and  self-complacency.  Fellow-Christian !  guard 
against  all  such  self-complacent  imaginations,  as  you  would 
against  a  serpent.  It  is  one  of  the  most  dangerous  signs,  when 
you  thus  begin  to  think  of  yourself,  and  to  suffer  self-esteem  in 
your  heart.  But  it  usually  comes  so  imperceptibly,  that  you  see 
it  not.  If  Satan  can  only  close  or  blind  your  eyes,  he  is  sure  of 
his  victim.  Oh  !  guard  against  the  first  little  sin.  It  is  as  when 
one  letteth  out  water;  you  know  not  what  a  breach  may  soon  be 
made. 

3.  "When  the  Christian  once  begins  to  backslide,  there  is  no 
saying  how  far  he  may  go.  Your  safety  is  only  in  the  cross.  It 
is  only  when  sensible  of  your  sinfulness  and  need  of  pardon,  that 
you  are  secure.  It  is  only  when  you  are  weak  in  your  own  esti- 
mation, that  you  are  really  strong, — only  when  you  are  empty  of 
yourself,  that  you  are  full  of  Christ.  The  heart  is  too  little  a 
thin-g  to  hold  your  goodness  and  Christ's  righteousness  too.  Just 
so  soon,  therefore,  as  you  lose  sight  of  the  cross,  and  think  less 
of  the  blood  of  sprinkling,  which  can  cleanse  your  soul,  just  so 
soon  are  you  standing  in  a  slippery  place.  Glory  in  anything 
but  in  the  cross,  and  you  will  surely  be  put  to  shame.  How  far 
you  may  fall,  God  in  his  wisdom  and  mercy  only  knows,  but  I 
may  tell  you  some  of  the  steps  you  will  probably  take. 

By  degrees  you  lose  your  relish  for  secret  prayer.  Your 
prayers  become  short,  pointless,  unfervent,  and  in  great  measure 
selfish,  that  is,  you  do  not  pray  for  anybody  but  yourself,  and 
perhaps  your  own  family.  You  have  little  sense  of  God's  pres- 
ence in  devotion.  Your  prayers  become  a  mere  chattering  noise, 
for  your  mind  is  full  of  wandering  thoughts.  Words  of  prayer 
are  on  your  tongue,  but  your  heart  is  full  of  vanity.  Oh !  how 
hateful  this  is  in  the  sight  of  him  who  will  be  worshipped  in 
spirit  and  in  truth. 

Your  scriptural  reading  and  meditation  become  hurried  and 


402  DEPARTING  FROM   GOD. 

unprofitable.  A  veil  is  over  your  eyes  in  the  reading  of  the  law. 
Where  you  once  saw  beauties,  you  now  see  none.  You  lose 
your  relish  for  many  Scriptures  you  once  delighted  in.  You 
even  wonder  what  the  Psalmist  means,  when  he  speaks  so  raptu- 
rously of  his  joy  in  the  Scriptures.  His  experience  does  not 
agree  with  your  present  feelings.  You  now  see  but  little  glory 
in  God — but  little  beauty  in  Christ — feel  but  few  emotions  of  the 
Spirit — and  when  it  comes  to  this  point,  then  verily  you  are  very 
far  from  God.  You  have  now  taken  your  journey  into  a  fai 
country.  It  is  away  from  the  sun.  It  is  a  very  cold,  dark  land, 
and  you  are  well  nigh  dead. 

You  now  lose  your  relish  for  social  Christian  worship  and 
fellowship.  You  come  to  the  house  of  God  as  the  people  come, 
and  sit  as  the  people  sit,  and  with  your  mouth  you  show  much 
love ;  but  where  is  your  heart  ?  Behold,  it  goeth  after  vanity. 
You  come  to  the  Lord's  table,  and  even  there  your  affections  are 
but  slightly  aroused,  for  you  can  sit  there  and  think  of  other 
things.  Oh !  how  often  does  the  listless  countenance,  or  the 
half-suppressed  yawn,  testify  to  the  wish  that  the  service  were 
over.  When  will  the  Sahhath  he  gone  ?  Amos  viii.  5.  I  do  not 
say  that  you  actually  give  utterance  to  such  a  wish,  but  He  who 
searches  the  heart,  too  often  sees  a  state  of  mind  in  the  backslid- 
ing Christian  that  is  but  little  removed  from  it.  The  feeling  is 
there,  and  God  sees  it. 

You  have  lost  the  sense  of  intimate  union  with  Christ.  How 
natural  that  you  feel  less  the  bonds  of  Christian  love  and  affection. 
You  cease  to  talk  of  Christ,  or  to  speak  to  a  fellow-Christian  as  to 
a  fellow-heir  of  the  same  inheritance.  You  have  already  ceased 
to  pray  earnestly  and  expect  blessings  for  them,  for  your  few 
prayers  are  in  great  measure  selfish,  and  end  with  yourself  You 
meet  them,  and  talk  of  the  weather,  and  the  crops,  of  the  news, 
and  your  studies,  it  may  be  of  what  you  are  doing  for  Christ,  but 
how  seldom  of  Christ,  and  what  he  is  doing  in  and  for  you.  And 
if  you  do  talk  of  him,  do  you  not  find  that  your  heart  is  so  little 
at  home  in  spiritual  matters  that  it  is  hard  to  talk  of  them  ?  Out 
of  the  abundance  of  the  heart  the  mouth  speaketh,  Luke  vi.  45. 

How  easy  it  is  to  slide  from  all  this  into  coldness,  and  jealousy, 
and  suspicion,  and  harsh  remarks,  and  foult-finding,  and  evil- 
speaking.  But  I  will  pursue  this  subject  no  farther.  Each  of 
you  know,  in  your  own  experience,  how  much  of  what  is  said  is 
applicable  to  yoursolf.     Do  not   fancy  that  I  am  finding  fault 


DEPARTING  FROM   GOD.  403 

with  you,  as  thougli  not  in  the  same  condemnation.  If  what  I 
have  said  meets  a  response  in  your  hearts,  it  is  in  great  measure 
because  repeated  and  painful  experience  has  taught  me  its  truth 
— and  while  thus  confessing  my  own  remissnesses,  unfaithful- 
ness, and  sin,  I  beseech  you,  my  Christian  friends,  to  deal  faith- 
fully with  your  own  selves.  Where  are  you  now  ?  Have  you 
not  departed  very  far  from  your  Father's  house?  and  while 
maintaining  the  outward  form,  have  you  not  in  too  great  measure 
lost  the  true  spirit  of  the  Christian  profession  ?  Be  zealous,  there- 
fore, and  repent,  Eev.  iii.  19. 

I  have  thus  endeavored  to  describe  some  of  the  steps  by  which 
the  Christian  departs  from  God  ;  but  all  that  has  been  said,  gives 
a  very  faint  idea  of  the  ingratitude  of  such  conduct,  or  its  vile- 
ness  in  the  sight  of  God,  to  say  nothing  of  the  evil  it  inflicts  on 
your  own  soul.  If  you  be  a  true  Christian,  the  only  evidence  of 
it  that  you  can  have  while  in  this  state  will  be,  a  deep  and  abid- 
ing dissatisfaction  with  yourself,  and  desire  to  return.  If  you 
have  fallen  into  the  state  described,  and  yet  are  satisfied  there- 
with, and  feel  no  anxiety  to  have  it  altered,  then  I  must  say  unto 
you,  you  have  no  reason  to  think  yourself  a  Christian.  You  have 
no  reason  to  suppose  you  ever  knew  the  grace  of  God.  What ! 
a  Christian,  and  yet  satisfied  to  live  thus  ?  a  Christian,  so  cold,  so 
formal,  so  far  away,  and  yet  at  ease  !  I  pray  God  you  be  not  de- 
ceiving yourself  with  a  mere  name  to  live.  How  can  the  Chris- 
tian be  at  ease  in  such  circumstances  ?  A  voice  is  telling  him 
that  all  is  not  right,  that  he  is  out  of  the  way.  Conscience  re- 
proaches him,  he  seeks  to  pacify  it,  promises  amendment,  par- 
tially reforms — but  it  too  often  happens  that  this  is  done  with  but 
half  an  heart,  and  no  wonder  if  he  fails  in  returning,  and  goes 
mourning  and  complaining,  neither  heartily  enjoying  the  pleas- 
ures of  sin,  nor  yet  tasting  the  love  of  God.  How  long  halt  ye  be- 
tween two  opinions  ?  You  try  to  satisfy  yourselves  with  some  out- 
ward services,  some  compensation,  as  it  were,  for  the  devotion  of 
the  heart.  You  are  diligent  in  business,  in  study,  in  public  meet- 
ings, but  the  heart  is  wandering,  and  you  are  unhappy,  and  will 
be  so,  until  you  can  fully  adopt  the  Psalmist's  prayer —  Unite  my 
heart  to  fear  thy  name,  Ps.  Ixxxvi.  11. 

If  the  Christian  does  not  speedily  turn  to  God  with  his  whole 
heart,  the  result  of  all  will  be,  that  there  will  be  a  famine  in  the 
land.  The  manna  once  gathered  will  not  always  keep,  the  sweet- 
ness of  past  experience  will  not  remain,  if  not  renewed  by  fresh 


404  DEPARTING   FROM   GOD. 

supplies.  Study,  business,  outward  forms  and  services,  and  even 
Christian  ordinances  will  lose  their  charms,  and  cease  to  satisfy 
you,  because  God's  blessing  is  not  on  them,  they  become  husks, 
they  are  in  themselves  nothing  but  husks,  and  those  that  are  with- 
out will  enjoy  them  as  much  as  you,  if  the  Spirit  of  Christ  gives 
you  not  vitality  and  strength  to  appreciate  their  sweetness.  I 
know  of  few  conditions  so  distressing  as  that  of  the  Christian  who 
has  left  God,  and  yet  cannot  find  pleasure  in  the  world.  Of  all 
men  he  is  most  miserable.  He  has  left  God,  and  God  has  left 
him.  He  dares  not  rest  in  the  world,  he  cannot  serve  God  and 
mammon^  he  has  no  heart  to  pray  or  read,  and  yet  no  satisfaction 
in  anything  else.  I  will  not  presume  to  say  how  much  of  God's 
displeasure  you  may  be  left  to  feel,  but  if  God  dealt  with  you  as 
you  deserve,  where  would  you  be  ?  You  have  committed  two  evils  ; 
you  have  forsaken  the  fountain  of  living  waters^  and  hewn  out  to  your- 
selves cisterns^  broken  cisterns,  which  can  hold  no  ivater,  Jer.  ii.  13. 

Having  dwelt  so  much  at  length  on  these  topics,  I  can  say  but 
little  on  what  remains,  and  shall  merely  suggest  a  few  thoughts 
for  your  consideration. 

It  may  be,  notwithstanding  your  wanderings,  that  God  will  be 
gracious,  and  will  give  his  good  Spirit  to  reclaim  you.  If  so,  the 
Christian  will  reflect  on  his  ways,  how  he  has  grieved  the  Spirit, 
ungratefully  requited  the  care  of  God,  and  the  grace  of  Christ. 
He  will  consider  his  own  helpless  condition  and  starved  state,  and 
adopting  the  words  of  the  prodigal,  he  will  be  deeply  affected 
with  penitence,  self-loathing,  and  remorse,  and  he  will  have  need 
for  it  all.  Thus  he  comes  to  himself.  In  all  this  wandering  and 
backsliding  you  have  been  as  far  removed  as  possible  from  all  re- 
semblance to  your  spiritual  nature,  but  penitence  and  prayer  are 
the  Christian's  vital  breath.  Eeturn  therefore  unto  God.  Take 
with  you  words.  Come  unto  the  Father  you  have  so  foolishly  and 
deeply  grieved.  Come  with  the  spirit  of  a  child,  casting  yourself 
unreservedly  on  his  mercy,  acknowledging  your  sins,  and  resolv- 
ing by  his  grace  assisting,  no  more  to  wander  from  him.  If  he 
receives  you,  it  will  be  well.  If  he  does  not,  you  can  but  die — 
but  our  Saviour  says,  He  ivill  in  no  wise  cast  you  out. 

NiNGPO,  September  6,  1846. 


SERMON    XLV. 

RETURNING    TO    GOD. 

And  he  arose  and  came  to  his  father.  But  when  he  was  yet  a  great  way  off,  his 
father  saw  him,  and  had  compassion,  and  ran,  and  fell  on  his  neck,  and  kissed 
him. — Luke  xv.  20. 

Having,  in  a  former  discourse,  spoken  at  some  length  of  the 
steps  by  which  a  true  child  of  God  may,  and  often  does,  depart, 
and  backslide  from  the  service  of  his  Heavenly  Father,  I  propose 
now  to  describe  the  road  by  which  he  returns  to  that  service, 
the  subject  of  the  former  discourse  was  one  comparatively  easy  to 
set  before  you,  for  it  was  familiar  to  you  all,  by  reason  of  repeated 
experience  in  that  backward  course  ;  but  it  is  not  easy  to  set  the 
subject  of  the  present  discourse  so  fully  before  you.  There  are 
few  Christians  who  have  not  lost  the  fervor  of  their  first  love. 
There  are  few  who  do  not  readily  comprehend  the  truth  of  the 
prophetic  declaration.  Your  own  loickedness  shall  correct  you^  and 
your  hackslidings  shall  reprove  you^  Jer.  ii.  19,  and  therefore,  when 
such  a  subject  is  preached  about,  every  word  that  is  said  finds  a 
ready  response  in  their  hearts.  But  there  are  many  Christians, 
who,  after  backsliding,  do  not  fully  return  to  the  Lord  their  God. 
There  are  many  who  go  on  halting  in  their  course,  and  the  de- 
scription of  Gideon's  army  after  their  victory  over  Midian,  faint, 
yet  pursuing,  might  be  applied  to  many  a  child  of  God,  of  whom 
it  ought  to  be  said,  He  runs,  and  is  not  weary,  walks,  and  is  not 
faint,  Is.  xl.  31.  How  can  such  persons  describe  aright,  or  fully 
comprehend  the  description  of  the  hearty  return,  and  full  recon- 
ciliation of  the  child  of  many  wanderings  and  sins,  and  the 
Father  above,  ever  merciful  and  gracious  ? 

There  are  some  Christians,  who,  in  the  inexperience  of  their 
first  religious  course,  and  when  they  first  feel  the  difficulties  of 
keeping  near  to  God,  suffer  themselves  to  say,  "  It  would  be  in 
some  respects  well,  if  we  did  for  a  time  backslide.  We  should 
then  know  how  evil  a  thing  it  is,  and  being  fully  sensible  of  this, 


406  RETURNING   TO   GOD. 

and  terrified  by  it,  we  should  thereby  be  kept  from  future  falls, 
and  made  more  careful  and  diligent  in  our  after  course."  I  know 
not  how  common  such  an  imagination  may  be,  but  it  is  more 
common  than  many  suppose,  and  is  one  of  the  most  dangerous 
delusions  with  which  Satan  tempts  the  believer.  I  warn  you 
against  it,  in  all  its  forms.  If  you  give  way  to  it,  you  will  find 
its  end  to  be  like  that  of  Eve,  when  plucking  the  forbidden  fruit. 
You  shall  thus  indeed  know  both  good  and  evil.  You  shall 
know,  by  your  brief  experience,  the  good  of  keeping  close  to 
Christ,  and  by  your  bitter  sorrows  and  repentance,  the  evil  of 
departing  from  him.  You  shall  get  a  wound  and  dishonor  not 
soon  wiped  away.  You  will  probably  go  halting  for  many  a 
long  day,  and  over  many  a  rough  and  painful  road.  You  may 
not  see  the  light  of  God's  countenance  again,  so  soon  as  you 
fondly  suppose.  He  is  not  bound  to  be  gracious  unto  you,  and 
the  only  hope  you  can  have  is  in  his  mercy,  his  free  favor.  That 
mercy,  that  favor  is  exceedingly  great,  but  has  it  never  occurred 
to  you,  my  fellow-Christian,  that  it  may  be  exercised  in  the  way 
of  severe  chastisements  for  sin,  which,  while  they  punish,  also 
cure  ?  There  are  some  diseases  brought  on  by  over-indulgence 
and  neglect  of  caution,  which  are  cured  only  by  long  mortifica 
tion  of  the  body  and  bitter  drugs,  and  in  which  the  wise  and  kind 
physician  finds  it  necessary  to  confine  his  patient  to  a  diet  on 
which  a  healthy  man  would  almost  starve.  It  may  be  so  with 
you,  when  you  backslide.  Had  you  continued  walking  with 
God,  he  would  have  fed  you  with  the  finest  of  the  wheat:  and  ivith 
honey  out  of  the  rocJc  ivould  he  have  satisfied  you,  Ps.  Ixxxi.  16,  but 
now  you  have  departed  from  him,  and  by  so  doing  inflicted  such 
an  injury  on  your  spiritual  life,  that  his  mercy  finds  no  other  way 
of  healing  you,  except  by  feeding  you  with  the  bread  of  adversity, 
and  the  water  of  affliction,  Is.  xxx.  QO.  He  may  feed  you  with  the 
bread  of  tears,  and  give  you  tears  to  drink  in  great  measure,  Ps.  Ixxx. 
5,  and  all  this,  not  simply  in  punishment,  but  in  mercy.  Beware 
then  of  backsliding ;  you  know  not  where  it  will  end,  or  in  what 
ways  you  may  be  restored  from  it.  He  may  see  it  necessary  to 
visit  you  with  sore  trials — to  cause  you  to  lie  long  amidst  dis- 
tressing doubts  of  his  favor,  and  fears  of  his  wrath,  and  deep  self- 
reproaches.  It  was  well  said  by  Doddridge,  "  The  sorrows  of  the 
convinced  sinner  when  first  he  comes  to  God,  are  not  to  be  com- 
pared with  those  of  the  backslider  when  he  returns  from  his  wan- 
derings." 


RETURNING  TO   GOD,  407 

You  remember  the  story  of  Christian,  who  fell  asleep  in  the 
arbor,  on  his  way  up  the  hill  Difficulty.  There  he  lost  his  evi- 
dence of  being  a  child  of  God ;  and  after  coming  nearly  to  the 
Palace  Beautiful,  he  was  obliged  to  go  back  and  seek  it.  "  But 
all  the  way  he  went  back  who  can  sufficiently  describe  the  sor- 
row of  Christian's  heart?  Sometimes  he  sighed,  sometimes  he 
wept,  and  oftentimes  he  chid  himself  for  being  so  foolish  as  to  fall 
asleep  in  that  place,  which  was  erected  only  for  a  little  refresh- 
ment in  his  weariness."  You  remember  his  self-accusations. 
"  How  many  steps  have  I  taken  in  vain.  Thus  it  happened  to 
Israel.  For  their  sin  they  were  sent  back  again  by  the  way  of  the 
Eed  Sea ;  and  I  am  made  to  tread  those  steps  with  sorrow  which 
I  might  have  trod  with  delight,  had  it  not  been  for  this  sinful  sleep. 
How  far  might  I  have  been  on  my  way  by  this  time?  I  am 
made  to  tread  those  steps  thrice  over  which  I  needed  not  to  have 
trod  but  once :  yea,  now  also  I  am  like  to  be  benighted,  for  the 
day  is  almost  spent.  Oh  that  I  had  not  slept !"  You  remember 
also,  that  after  he  recovered  his  evidence,  he  was  unable  with  the 
utmost  diligence  to  reach  the  Palace  Beautiful  before  the  sun 
went  down.  "  This  made  him  again  recall  the  vanity  of  his 
sleeping  to  his  mind,  and  to  exclaim — Oh,  thou  sinful  sleep ! 
how  for  thy  sake  am  I  like  to  be  benighted  in  my  journey !  I 
must  walk  without  the  sun,  darkness  must  cover  the  path  of  my 
feet,  and  I  must  hear  the  noise  of  doleful  creatures  because  of  my 
sinful  sleep !" 

Do  not  think  that  in  these  preliminary  observations  there  is 
any  departure  from  the  subject  of  the  discourse,  as  already  an- 
nounced. It  will  be  found,  that  generally,  the  course  of  the  back- 
sliding Christian's  return  to  God,  commences  in  such  thoughts  as 
these. 

As  already  remarked,  no  one  can  say  how  long  or  how  far 
the  backsliding  Christian  may  depart  from  God.  Some  go  so  far 
that  they  lose  every  external  mark  of  being  his,  and  his  minis- 
ters and  the  officers  of  his  church  find  it  necessary  to  exclude 
them  from  the  fellowship  of  his  people.  Such  give  great  occa- 
sion to  the  enemies  of  religion  to  blaspheme,  and  though  by  the 
mercy  of  God  they  may  be  restored,  yet  it  should  be  only  after  a 
public  profession  of  repentance,  and  a  satisfactory  evidence  of  a 
hearty  and  thorough  change  of  conduct.  But  the  majority  of 
those  who  fall  backward  do  not  go  to  this  extreme  length,  and  it 


408  RETURNING   TO   GOD, 

is  with  the  return  of  this  class  that  we  are  now  principally  con- 
cerned.    In  regard  to  such  as  these  I  remark, 

1.  If  he  be  a  Christian,  he  cannot  be  satisfied  while  in  this 
backsliding  state.  You  may  hide  your  eyes,  or  forget  for  awhile, 
or  seek  to  quiet  conscience,  but  these  can  be  only  temporary  ex- 
pedients. If  you  are  a  true  child  of  God  it  is  impossible  for  you 
to  depart  from  him,  and  yet  approve  of  the  departure.  You  must 
see  that  something  is  wrong,  and  you  cannot  be  satisfied  while  it 
is  so.  The  Christian  has  a  spiritual  life  within  him  which  cannot 
be  supported  by  the  husks  on  which  men  of  the  world  feed. 
God  hath  made  you  for  himself.  He  has  given  you  himself  for 
the  portion  of  your  soul ;  and  though  your  eye  may  become  so 
blind,  and  your  heart  so  dull,  that  for  awhile  your  employment, 
correspondence,  studies,  religious  services,  and  friends,  may  too 
much  engross  you,  yet  these  cannot  fill  your  heart.  You  may 
attend  to  all  these,  and  you  will,  so  long  as  you  do  not  enjoy  God 
in  them  all,  be  sensible  of  an  emptiness,  an  aching  void,  which 
nothing  but  He  who  is  supremely  good  and  real  can  fill.  The 
sense  of  dissatisfaction,  of  emptiness,  may  be  more  or  less  painful 
in  different  persons,  but  I  am  persuaded  that  every  true  child  of 
God  feels  it  when  he  does  not  have  fellowship  with  the  Father 
and  with  his  Son  Jesus  Christ.  It  sometimes  is  the  occasion  of 
leading  such  to  seek  more  earnestly  for  satisfaction  in  other 
things.  Hardly  sensible  that  their  inward  longing  arises  from 
the  natural  desires  of  the  spiritual  life  after  him  who  is  its  source, 
they  seek  to  satisfy  it  with  other  pursuits,  and  especially  by  in- 
creased attention  to  external  duties.  But  all  this  will  not  satisfy 
you,  and  you  ought  to  thank  God  that  it  is  so.  It  is  a  mercy  of 
which  you  are  too  little  sensible,  when  you  are  kept  from  resting 
in  such  unsatisfying  forms. 

2.  This  internal  dissatisfaction  leads  the  Christian  to  reflec- 
tion. "Why  am  I  living  on  these  husks?  Is  there  nothing 
better  than  these  to  be  had  ?  Am  I  a  child  of  God  and  an  heir 
of  immortal  life,  and  yet  put  off  with  things  unsatisfying  in  their 
own  nature,  and  that  perish  with  the  using  ?  Has  my  heavenly 
Father  nothing  better  than  these  for  the  immortal  souls  of  his 
children  ?  How  many  hired  servants  of  my  Father  have  bread 
enough,  and  to  spare,  while  I  perish  with  hunger?"  Such  re- 
flections as  these  are  most  profitable,  and  they  lead  to  further  and 
deeper  self-examination. 

3.  By  this  self-examination  the  Christian  is  led  to  see  his  sin- 


RETURNING  TO   GOD.  409 

fulness  in  its  true  light.  As  this  is  the  most  important  step  in 
every  attempt  to  return  to  God,  it  is  proper  to  speak  of  it  partic- 
ularly. 

The  inspired  declaration  respecting  the  heart,  that  it  is  de- 
ceitful above  all  things,  and  desperately  wicked,  Jer.  xvii.  9,  is  one 
whose  truth  none  feels  so  deeply  as  the  advanced  and  confirmed 
Christian,  This  evil  nature  is  not  removed  all  at  once.  And  one 
of  the  strongest  and  best  proofs  of  your  growth  in  grace  is  found 
in  your  deeper  conviction  and  heartier  sorrow  for  it.  It  was  this 
natural  tendency  to  what  is  evil  that  has  led  you  to  backslide, 
and  therefore  the  first  step  in  return  must  consist  in  deep  humil- 
iation for,  and  confession  of  it.  Of  this  we  have  an  instructive 
example  in  the  case  of  David  the  King  of  Israel.  With  the  his- 
tory of  his  melancholy  fall  you  are  doubtless  all  familiar.  It  was 
after  he  had  become  settled  in  his  kingdom,  and  in  such  security 
and  prosperity  that  he  was  able  to  employ  a  part  of  his  forces  in 
foreign  wars.  During  this  time  of  ease  he  fell  into  a  state  of  back- 
sliding that  resulted  in  open  and  dreadful  sin,  and  so  seared  had 
his  conscience  become,  that  it  would  seem  as  if  some  weeks  or 
months  must  have  rolled  away  ere  he  became  duly  sensible  of 
his  state.  A  divinely  commissioned  messenger  aroused  him  from 
this  state  of  insensibility — a  heavy  judgment  visited  him  at  the 
time.  Sorer  trials  were  in  store  for  him  ;  and  he  was  forewarned 
that  the  sword  should  never  depart  from  his  house.  His  con- 
science was  now  thoroughly  aroused,  and  in  this  state  he  penned 
the  li.  Psalm,  which  has  ever  been  a  model  for  the  confessions  of 
the  returning  child  of  God.  In  this  Psalm  his  confessions  are  not 
confined  to  the  enumeration  of  his  actual  sins.  He  goes  down  to 
the  root  of  the  matter,  to  the  fountain  of  original  depravity,  and 
with  the  deepest  humility  he  confesses,  Behold  I  ivas  shapen  in 
iniquity,  and  in  sin  did  my  mother  conceive  me.  And  his  prayer  is, 
Create  in  me  a  clean  heart,  oh  God,  and  renew  a  right  spirit  zvithin 
me.  Here,  my  Christian  friends,  is  the  root  of  the  matter.  If  you 
feel  that  you  have  departed  from  God — if  you  desire  to  return  to 
him,  then  commence  your  course  with  humiliation  and  confes- 
sion of  sin,  and  in  these  exercises  give  the  first  place  to  that  sin 
which  dwelleth  in  you,  and  which  causes  that  when  you  would 
do  good,  evil  is  present  with  you. 

And  here,  along  with  this  confession  of  original  sin,  let  there 
be  a  full  and  hearty  confession  and  repentance  of  actual  trans- 
gressions.    Say  with  David,  I  acknowledge  my  transgressions,  and 


410  KETURNING  TO  GOD. 

my  sin  is  ever  hefore  me.  And  again  in  another  Psalm,  I  achiowl- 
edged  my  sin  unto  thee,  and  mine  iniquity  have  I  not  hid ;  I  said,  I 
will  confess  my  transgressions  unto  the  Lord,  and  thou  forgavest  the 
iniquity  of  my  sin,  Ps.  xxxii.  5.  In  repentance  and  confession  of 
sin,  one  point  is  of  sj)ecial  importance.  We  must  see  that  the 
chief  vileness  of  sin  consists  in  the  fact,  that  it  is  agai)tst  God. 
To  offend  a  fellow-man  is  bad  enough,  but  to  sin  against  the  holy 
Majesty  of  heaven,  to  requite  with  ingratitude  the  bounty  of  a 
Father  like  our  God — surely  no  words  can  express  this  too  strongly. 
Hence  the  burden  of  the  prodigal  son's  confession,  was,  T  have 
sinned  against  heaven  and  in  thy  sight,  and  in  the  enormity  of 
David's  sin  against  God,  his  offences  against  Uriah  and  Uriah's 
wife,  could  scarcely  come  into  notice,  Against  thee,  thee  only  have 
I  sinned,  and  done  this  evil  in  thy  sight.  While  it  is  true  that  the 
greatness  of  every  sin  is  chiefly  in  its  being  against  God,  yet  this 
seems  more  especially  true  of  the  sin  of  backsliding,  and  depart- 
ing from  him.  Hence  the  strong  language  of  the  prophet  Jere- 
miah. 

Be  astonished,  oh  ye  heavens  at  this, 

And  be  horribly  afraid, 

Be  ye  very  desolate,  saith  the  Lord. 

For  my  people  have  committed  two  evils  ; 

They  have  forsaken  me,  the  fountain  of  living  waters. 

And  hewed  them  out  cisterns,  broken  cisterns, 

That  can  hold  no  water,  Jer.  ii.  12,  13. 
It  is  no  light  sin  to  forsake  God.  Why  should  you  forsake  him, 
if  he  gives  you  all  you  need,  and  all  he  promised  ?  Surely  you 
will  not  say  that  you  leave  him  because  he  has  failed  or  disap- 
pointed you  in  any  point.  Can  the  fountain  of  living  waters  run 
dry  ?  Can  the  spring  of  eternity  fail  ?  Can  the  water  of  the  river 
of  life  cease  to  satisfy  the  thirst  of  the  spiritually  living  soul  ? 
Impossible  !  and  yet  your  forsaking  of  God,  implies  all  this  neg: 
lect  of  himself,  unbelief  of  his  word,  contempt  of  his  promises, 
yea,  and  actually  charging  God  with  being  false  to  his  word— for 
if  he  were  not  false,  why  should  you  leave  him?  And  yet  you 
have  left  him,  and  sought  for  that  sweetness  elsewhere !  And 
where  ?  Verily,  in  broken  cisterns,  and  in  failing  streams,  which 
at  best  are  derived  only  from  Him,  and  which  too  often  are  but 
the  muddy  pools  and  brackish  ponds  where  those  who  never 
quaffed  the  water  of  everlasting  life,  are  vainly  striving  to  slake 
the  fevered  thirst  of  sin !     What  is  this  but  exalting  the  creature 


EETUENING  TO   GOD.  411 

above  the  Creator — the  gift  above  the  giver — and  wherein  does  it 
differ  from  the  follj  and  sin  of  the  idolater,  who  says  to  the  stock 
and  the  stone,  Deliver  me,  for  thou  art  my  God,  Is.  xliv.  17.  He- 
hellion  is  as  the  sin  of  witchcraft,  and  stubbornness  is  as  iniquity 
and  idolatry,  1  Sam.  xv.  23.  Nay,  it  is  worse  than  this,  the  idol- 
ater is  ignorant  of  his  Lord's  will,  but  you  are  not.  The  idolater 
has  never  heard  of  the  death  of  Christ,  but  you  are  casting  under 
foot,  or  behind  your  back,  the  blood  of  the  covenant,  and  forget- 
ting him,  who,  as  he  loved  you  with  an  everlasting  love,  and 
laid  down  his  life  to  save  you,  so  he  does  not  forget  you  now, 
when  he  is  on  his  throne  of  glory  in  the  heavens.  Truly  it  was 
no  exaggeration  when  the  prophet  apostrophized  the  heavens 
and  the  earth,  for  the  earth  where  our  Saviour  sufiered,  and  the 
heavens  where  he  reigns,  must  be  equally  astonished  at  the  treat- 
ment he  receives  from  those  whom  he  died  to  redeem.  Hence, 
learn  too,  how  wonderfully  great  his  salvation  must  be,  for  it 
covers  even  the  guilt  of  those  who  treat  him  with  such  ingrati- 
tude as  this. 

Happiness  in  one  form  or  other,  is  the  object  of  every  man's 
search,  and  even  the  backslider  in  heart  and  in  life,  seeks  it  in 
his  backsliding.  But  you  cannot  find  it  in  such  broken  cisterns. 
Though  you  made  your  researches  as  extensive  and  systematic 
as  those  of  Solomon,  yet  like  him  must  you  say  at  last,  Vanity  of 
vanities,  all  is  vanity  and  vexation  of  sinrit,  Ecc.  i.  2,  and  to  this 
point,  sooner  or  later,  must  every  backslider  come.  When  it 
comes  to  this,  then  there  is  hope.  Nothing  tames  the  wild  spirit 
like  hunger,  and  when  brought  down  and  humbled  by  repeated 
disappointments,  and  sorrows,  you  will  more  readily  see  the 
depth  of  3-our  sin,  and  acknowledge  it  with  full  confession  before 
God. 

4.  We  have  now  traced  the  returning  prodigal  through  the 
various  stages  of  self-dissatisfaction,  reflection,  self-examination, 
and  humiliation.  There  is  still  one  step  not  less  important  than 
any  of  these.  It  is  in  full  and  hearty  confession  of  sin,  to  men 
if  you  have  wronged  or  injured  them,  but  especially  to  God. 
Come  unto  him  with  the  spirit  of  a  child.  Say  with  the  prodigal, 
I  will  arise  and  go  unto  my  father,  and  I  ivill  say  unto  him,  Father, 
I  have  sinned  against  heaven,  and  in  thy  sight,  and  am  no  more  wor- 
thy to  be  called  thy  son.  Do  not  palliate  or  cover  your  guilt. 
Peace  is  found  only  in  full  confession.  While  Ikept  silence,  my 
hones  waxed  old  through  my  roaring  all  the  day  long,  Ps.  xxxii.  3. 


412  RETURNING  TO   GOD. 

Along  with  your  repentance  and  confession,  join  humble  but 
hearty  resolutions,  that  in  God's  strength  you  will  do  better  here- 
after, and  commence  at  once  the  fulfilment  of  those  resolutions, 
by  the  renewed  and  diligent  performance  of  all  the  duties,  of 
prayer,  self-examination,  reading  of  the  Scriptures,  Christian- 
fellowship  and  communion,  with  social  and  public  worship — the 
neglect  of  which  were  so  many  of  the  steps  in  your  downward 
course. 

Thus  acting,  my  Christian  brethren,  we  may  come  unto  God 
who  is  the  portion  of  our  soul.  Unto  God  our  exceeding  joy. 
Unto  Christ  in  whom  we  are  one,  and  unto  the  Holy  Spirit  who 
dwells  in  us,  and  sanctifies  and  prepares  us  for  our  heavenly 
home. 

It  is  possible  that  some  may  ask  with  surprise,  "  Is  this  pain- 
ful course  which  you  have  marked  out,  the  only  way  by  which 
the  backslider  can  return  to  God  ?  "VVe  had  thought  it  was  an 
easier  and  more  joyful  thing  to  come  to  him  ?"  It  is  very  jDOSsi- 
ble  you  may  have  thought  so,  but  surely  nothing  save  the  want 
of  reflection  could  induce  such  a  supposition.  What  other  feel- 
ings than  those  of  sorrow,  could  the  prodigal  have,  while  as  yet, 
only  on  the  road  to  his  father's  house?  How  could  he  know 
that  the  doors  of  the  house  he  had  so  ungratefully  forsaken,  Avould 
be  opened  to  him  again  ?  or  that  the  heart  of  his  father  so  deeply 
wounded  and  grieved  by  his  conduct  still  beat  with  love  to  him  ? 
His  highest  hopes  were  fixed  on  a  servant's  place,  and  many  fears 
of  utter  disownment  must  have  mingled  with  his  aspirations. 
No  doubt  his  sighs  were  wafted  by  the  breeze,  and  his  tears 
watered  the  road,  as  he  bent  his  way  to  his  father's  house ;  nor 
was  his  sorrow  turned  into  joy  until  he  felt  his  father's  embrace, 
and  was  assured  by  the  beating  of  his  heart,  that  the  fountain  of 
a  parent's  love  drieth  not  away.  What  reason  have  you  for  joy, 
until  you  meet  the  same  reception  ?  You  chose  to  depart,  you 
sowed  corruption,  and  must  reap  corruption  as  long  as  you  walk 
in  the  ways  of  your  own  choosing.  I  know  no  other  way  by  which 
you  can  return,  save  the  one  now  pointed  out, — and  I  add  this 
warning  here.  If  you  are  really  a  child  of  God,  and  have  back- 
slidden from  him,  then  must  you  of  your  own  accord  return  in 
his  way,  or  he  will  bring  you  back  in  a  manner  more  painful  still. 
If  the  wandering  child  will  return  of  its  own  accord,  with  weeping 
and  confession  of  sin,  it  is  well, — but  if  not,  then  the  rod  and  the 
scourge  must  drive  it  home.     If  you  are  really  the  child  of  God, 


RETURNING  TO  GOD.  413 

and  yet  will  not  come  in  the  way  now  pointed  out,  then  must  we 
leave  you  to  be  brought  back  by  him,  whose  mercy  is  too  great  to 
suffer  you  to  perish  for  want  of  chastisement,  should  the  soft 
words  of  inviting  affection  prove  unavailing.  Choose  ye,  my 
brethren,  in  which  way  ye  will  return. 

The  prodigal  son  has  resolved  to  return  to  his  father's  house. 
It  is  only  after  much  hesitation  and  delay  that  he  comes  to  a 
resolution,  the  execution  of  which  must  so  deeply  humble  him. 
Nor  is  it  without  many  fears  that  he  will  not  be  again  received. 
How  can  he  expect  that  God  will  be  gracious  to  him?  You 
might  represent  to  yourselves  the  difficulties  in  the  way  of  your 
restoration  to  favor,  and  you  may  be  sure  that  Satan  will  make 
them  no  less.  He  will  suggest  to  you,  "You  cannot  return,  you 
have  sinned  too  long  and  deeply,  God  will  not  receive  you."  If 
possible  the  great  adversary  will  tempt  you  to  adopt  the  senti- 
ments and  language  of  backsliding  Israel.  There  is  no  liope.  No; 
for  I  have  loved  strangers^  and  after  them  ivill  I  go,  Jer.  ii.  25.  Give 
not  way,  I  beseech  you,  to  his  devices.  Eemember  the  apostle's 
words,  We  are  saved  hy  hope^  Eom.  viii.  24,  and  hope  still  in  the 
mercy  of  God.  Deal  not  so  with  God.  His  ways  are  not  as  our 
ways.  As  the  heavens  are  higher  than  the  earth  so  are  his  ways  higher 
than  our  ways^  and  his  thoughts  than  our  thoughts,  Is.  Iv.  9.  His 
manner  of  dealing  with  his  people,  is  not  the  manner  of  men. 
Go  back  to  the  wilderness  of  Sinai.  Israel  had  sinned  and  wor- 
shipped the  golden  calf,  and  for  their  sin  God  was  justly  angry. 
He  commanded  them  to  put  off  their  ornaments,  arid  the  cldldren 
of  Israel  stripped  tliemselves  of  their  ornaments,  hy  the  mount  Horeh, 
Exod.  xxxiii.  6.  Moses  went  up  into  the  mountain  to  appear  as 
mediator  for  Israel,  and  deep  as  had  been  the  sin,  and  great  as 
had  been  the  provocation  of  the  people,  yet  God  was  pleased  to 
hear  the  words  and  prayer  of  his  servant,  and  to  manifest  himself 
a  God,  mercfid  and  gracinus,  long-suffering,  and  ahundant  in  good- 
ness a7id  truth,  keeping  mercy  for  thousands,  forgiving  iniquity  and 
transgression  and  sin,  and  that  will  hy  no  means  clear  the  guilty, 
Exod.  xxxiv.  6,  7.  We,  too,  have  a  mediator,  one  "like  unto 
Moses,"  and  yet  far  greater  than  he,  even  as  a  son  is  greater  than 
any  servant  however  faithful.  Therefore  take  with  you  words,  and 
turn  unto  the  Lord;  say  unto  him  take  away  all  iniquity,  and  receive 
us  graciously;  so  will  we  render  the  calves  of  our  lips,  Hos.  xiv.  2. 
Thus  coming,  thus  confessing,  thus  hoping  in  the  merits  of  our 
one  great  Mediator,  you  will  surely  find  him  gracious.     Though 


414  RETURNING  TO  GOD. 

your  sins  he  as  scarlet^  they  shall  he  white,  as  snow,  though  they  he  red 
like  crimson.,  they  shall  he  as  ivool,  Is.  i.  18. 

Though  authorized  to  say  in  the  fullest  manner  that  God  will 
be  gracious  to  every  penitent  who  thus  returns,  yet  I  do  not  feel 
myself  authorized  to  say,  that  he  will  in  all  cases,  or  at  once, 
show  yon  his  favor,  and  restore  to  you  again  the  joys  of  his  salva- 
tion. He  may  pardon  you,  but  not  let  you  know  that  you  are 
pardoned.  The  parable  of  the  prodigal  son  teaches  us  to  expect 
that  in  most  cases,  where  any  one  fully  returns  to  him,  the  favor 
of  God  will  be  again  fully  manifested  to  him.  But  reason  and 
Scripture  alike  teach  us  that  there  are  cases  in  which,  though  his 
anger  be  turned  away,  and  he  be  pacified  towards  those  that  have 
backslidden,  yet  will  he  cause  them  to  rememher,  and  he  confounded, 
and  never  open  their  mouth  any  more,  because  of  their  shame,  even 
when  he  is  pacified  towards  them,  Ezek.  svi.  63.  It  is  also  to  be 
borne  in  mind,  as  already  intimated  in  tJae  beginning  of  this  dis- 
course, that  your  sin,  and  especially  your  long  persisting  in  your 
departure,  may  have  inflicted  such  a  wound  on  your  spiritual  life, 
that  his  very  mercy  may  make  it  necessary  to  withhold  the  sensi- 
ble manifestations  of  his  love.  His  favoi  would  be  like  stimu- 
lating wine  to  an  excited  and  fevered  constitution,  when  for  such 
as  you,  fasting  and  prayer  may  be  the  only  proper  prescriptions. 

I  know  therefore  of  no  better,  or  safer  advice  to  give  you  than 
this — come  unto  God,  without  any  reserve,  make  no  stipulations 
with  him,  except  for  mercy;  leave  it  entirely  to  him  to  grant  you  joy 
or  sorrow,  but  resolve,  yea,  and  in  reliance  on  him,  promise,  that 
henceforth,  you  will  persevere  in  his  service,  and  though  in  time 
past  other  lords  may  have  had  dominion  over  you,  yet  in  time  to 
come,  make  mention  only  of  his  name ;  and  whatever  happens  to 
you,  let  your  resolution  be  like  that  of  the  Jews,  when  in  Nehe- 
miah's  time  they  returned  from  their  long  captivity  in  Babylon. 
T^e  will  not  forsake  the  house  of  our  God^  Neh.  x.  39. 

Persevering  in  this  course,  you  will  sooner  or  later  find  that 
like  as  a  father  pitieth  his  children,  so  the  Lord  pitieth  them  that  fear 
him,  Ps.  ciii.  13,  and,  though  weeping  may  endure  for  a  night,  yet 
joy  Cometh  in  the  morning,  Ps.  xxx.  5. 

NiNGro,  October  11,  1846. 


SEKMON    XLVI. 

THE    LORD    IS     OUR    JUDGE. 

Let  a  man  so  account  of  us,  as  of  the  ministers  of  Christ,  and  stewards  of  the  mys- 
teries of  God.  Moreover,  it  is  required  in  stewards  that  a  man  be  found  faithful. 
But  with  me  it  is  a  very  small  thing  that  I  should  be  judged  of  you,  or  of  man's 
judgment;  yea,  I  judge  not  my  own  self.  For  I  know  nothing  by  myself;  yet 
am  I  not  hereby  justified  :  but  he  that  judgeth  me  is  the  Lord.  Therefore,  judge 
nothing  before  the  lime,  until  the  Lord  come,  who  both  will  bring  to  light  the 
hidden  things  of  darkness,  and  will  make  manifest  the  counsels  of  the  hearts ;  and 
then  shall  every  man  have  praise  of  God. — 1  Cor.  iv.  1-5. 

Iisr  the  Corinthian  church  many  parties  had  sprung  up,  some 
declaring  for  one  teacher  and  one  mode  of  doctrine,  and  some  for 
anothei^  some  praising  this  preacher,  and  some  flocking  after 
that  one ;  and  this  state  of  things  had  come  to  such  a  pitch,  as  to 
be  a  serious  impediment  to  their  Christian  advancement.  The 
apostle,  therefore,  in  this  Epistle  shows  how  vain  all  such  con- 
tentions are,  and  how  unbecoming,  and  even  wicked,  when  all 
are  servants,  to  be  exalting  one  above,  or  at  the  expense  of 
another.  While  some  of  the  Corinthian  believers  had  exalted 
the  apostle  above  measure,  even  striving  to  make  him  an  object 
of  almost  idolatrous  veneration,  others  had  gone  to  the  opposite 
extreme,  and  by  censures  and  false  imputations,  sought  to  cast 
him  down,  or  treated  him  with  unbecoming  disrespect.  This 
false  spirit  of  regard  to  men,  in  each  of  its  extremes,  the  apostle 
combats  in  the  words  of  the  text,  and  represses  it  by  his  account 
in  the  first  verse  of  the  chapter,  of  the  nature  of  the  ministerial 
office.  Let  a  man  so  account  of  us,  as  of  the  minister's  of  Christ,  and 
stewards  of  the  mysteries  of  God,  and  inquire  not  into  our  gifts  and 
talents,  but  out  faithfulness,  in  the  ministry  of  Christ.  Then,  to 
show  them  still  further  the  impropriety  of  their  course,  in  so 
unduly  regarding,  either  favorably  or  unfavorably,  any  man,  or 
set  of  men,  he  tells  them  the  principle  by  which  he  was  actuated 


416  THE  LORD  IS  OUR  JUDGE. 

in  all  liis  actions  as  a  man,  and  all  his  dealings  with  men,  propos- 
ing it  at  the  same  time  as  a  model  for  them  to  imitate.  This 
principle  is  in  few  words,  as  follows.  That  man  is  an  accountable 
creature,  responsible  not  to  man,  bat  to  God,  by  whom  he  will 
be  surely  judged  at  last ;  and  that  this  judgment  of  God's  is  of 
such  vast  importance  and  concern,  that  all  our  efforts  should  be 
to  prepare  for  it,  comparatively  regardless  of  the  opinions  of  men, 
and  even  placing  no  reliance  on  tlie  testimony  of  our  own  hearts, 
except  so  far  as  they  coincide  with  the  revealed  will  of  God. 

I  conceive  this  to  be  the  meaning  of  the  words  of  the  text, 
and  to  express  the  great  principle  of  the  apostle,  which  he  aims 
to  set  before  his  hearers.  In  the  remarks  that  succeed,  I  shall 
endeavor  to  follow  the  order  in  which  the  apostle  expresses  the 
several  parts  of  his  principle,  and  in  so  doing  to  apply  it  to  our 
own  case,  without  any  particular  reference  to  the  circumstances 
of  the  Corinthian  church,  which  called  it  forth. 

Let  a  man  so  account  of  us,  as  of  the  7mmsters  of  Christ,  and  stew- 
ards of  the  mysteries  of  God.  This  sets  forth  the  character  of  the 
ministers  of  the  gospel,  not  as  lords  over  God's  heritage,  not  as 
entitled  to  rule  with  despotic  power,  nor  yet  as  entitled  to  take 
their  ease  and  be  merry,  but,  on  the  contrary,  as  servants,  minis- 
ters, vnr^QTjiui,  under-servants  of  Christ,  having  work  to  c^,  being 
stewards  or  dispensers  of  the  mysteries  of  God.  Thus,  you  see, 
we  are  servants,  and  not  lords,  and  therefore  not  to  be  exalted 
into  objects  of  worship,  or  blind  submission,  nor  made  the  head 
of  any  party,  to  the  dividing  of  the  body  of  Christ.  And  yet, 
though  we  are  servants,  you  are  not  to  look  upon  us  as  common 
servants,  to  be  treated  with  only  ordinary  courtesy.  We  are 
servants,  and  yet  servants  intrusted  with  a  most  important  and 
arduous  office,  even  to  be  the  dispensers  of  the  mysteries  of  God. 
By  mysteries  here,  is  not  meant  things  so  mysterious  that  they 
cannot  be  comprehended — such  as  the  changing  of  bread  and 
wine  into  the  body  and  blood  of  Christ.  Such  is  not  the  mean- 
ing of  the  word  mystery  in  the  New  Testament.  As  used  by  the 
apostle  Paul,  it  signifies  those  truths  of  God  which  he  has  revealed 
to  us,  and  which,  when  revealed,  may  be  understood  without  diffi- 
culty, though,  had  they  not  been  revealed,  they  could  not  have 
been  known.  In  this  sense  the  apostle  often  speaks  of  the  call- 
ing of  the  Gentiles  as  a  mystery,  and  of  the  change  in  the  body 
of  the  saints  who  may  be  alive  at  the  last  day.  We  are  appointed, 
then,  as  the  servants  of  Christ,  to  dispense  unto  you  the  knowl- 


THE   LOED   IS   OUR  JUDGE.  417 

edge  of  these  mysteries,  and  since  this  is  a  most  important  work, 
the  command  to  you  is,  to  esteem  very  highly  in  love  those  who  are 
engaged  in  it,  for  their  work's  sake.  What  we  say  unto  you,  you 
are  not  to  receive,  merely  becailse  we  say  it,  but  it  is  to  be  received 
with  respect,  and  if  it  accords  with  the  word  of  God,  then  is  it  to 
be  received  not  as  the  word  of  men,  hut  as  it  is  in  truth  the  ivord  of 
God,  1  Thess.  ii.  13. 

Now,  that  which  is  required  of  us,  who  are  engaged  in  this 
ministry  of  Christ,  and  dispensation  of  these  mysteries,  is  not 
that  we  should  aim  to  be  eloquent — not  that  w«  present  you  with 
subtle  reasonings  and  fine  fancies — not  that  we  tickle  your  ears, 
and  cause  you  to  go  away  and  say,  "What  a  great  sermon  we 
have  had."  In  this  we  should  but  heap  greater  condemnation 
against  ourselves,  and  danger  to  you.  What  is  required  in  stew- 
ards is,  that  a  man  hefaithfrd.  Our  words  may  be  fine  or  coarse, 
and  our  thoughts  common-place  or  original,  but  what  is  required 
by  the  wants  of  your  souls,  and  by  the  God  who  is  above  us,  and 
the  Saviour  who  died  for  us,  is,  that  we  deal  faithfully  with  you, 
giving  you  the  word  of  God,  telling  you  his  truth  as  he  has  given 
it  to  us,  not  mincing,  not  concealing,  not  keeping  back  any  part 
of  it,  not  seeking  your  applause  or  favor,  but  rather,  as  the  apos- 
tle says,  seeking  not  yours,  hut  you.  What  is  required  is,  that  we 
be  faithful  to  him  that  sent  us,  and  faithful  to  you,  if  so  be  we 
may  save  your  souls.  Thus,  a  faithful  ambassador  is  health,  Prov. 
xiii.  17 ;  but  we  shall  be  of  little  benefit  to  you,  if,  by  our 
unfaithfulness,  we  merely  please  you  to  your  ruin.  If,  by  our 
faithfulness,  we  cannot  save  you,  yet  at  least  it  is  required  of  us, 
that  your  blood  be  not  found  in  our  skirts,  and  that  you  have  no 
cause  to  say,  that  you  were  lost  by  our  carelessness  or  remissness 
in  the  performance  of  our  work. 

If  we  are  the  means  of  benefit  to  you,  it  will  be  but  natural 
that  we  should  be  esteemed  by  you,  but  your  gratitude  and  kind- 
ness, however  delightful  to  us,  are  not  our  reward.  The  faithful 
servant  in  the  parable  received  the  reward  of  ruling  over  cities, 
from  his  Lord  alone. 

But  let  it  not  be  thought  that  ministers  are  the  only  stewards, 
and  the  only  ones  that  are  required  to  be  faithful.  You  are  all 
stewards.  You  have  all  received  of  God  a  part  to  perform — you 
have  all  to  dispense,  in  your  several  spheres,  the  knowledge  of 
his  name,  and  you  are  all  equally  required  to  be  faithful.  As 
every  man  hath  received  the  gifi,  even  so  ministei'  the  same  one  to 
27 


418  THE   LORD   IS   OUR   JUDGE. 

another^  as  good  stewards  of  the  manifold  grace  of  God,  1  Pet.  iv.  10. 
The  grace  of  God  is  so  manifold,  as  the  apostle  most  truly  ex- 
presses it,  that  no  one  man,  or  body  of  men,  can  represent  it  all, 
or  dispense  it  all,  and  though  it  may  be  allowed  that  the  ministry 
of  Christ  is  the  most  important,  yet  it  is  not  the  only  mode  in 
which  that  grace  is  dispensed.  Therefore,  as  every  man  has 
received  his  gift — whether  it  be  large,  or  whether  it  be  small,  so 
minister,  and  minister  it  faithfully.  In  that  day,  it  will  not  be 
asked,  "  Were  you  learned  ?  were  you  known  ?  were  you  honored 
among  men  ?"  It  will  not  be  asked,  "Did  you  hold  a  command- 
ing position,  with  great  means  of  usefulness  ?"  But  it  will  be 
asked,  "  Were  you  faithful  in  your  appointed  sphere,  however 
small  or  mean  ?"  and  be  assured,  that  he  which  shall  be  found  to 
have  bee7i  faithful,  even  in  a  few  things,  shall  enter  into  the  joy  of  his 
Lord,  Luke  xix.  17.  If  unfaithful,  it  is  true  you  may  not  have 
such  a  fearful  account  to  render,  as  will  the  unfaithful  minister 
of  Christ,  but  it  will  be  fearful  enough,  and  if  you  are  wise,  you 
will  seek  in  time  to  approve  yourselves  faithful.  To  you,  as 
well  as  to  ministers  of  the  gospel,  belongs  what  follows  in  the 
3d,  4th,  and  5th  verses  of  this  chapter,  and  I  shall  so  speak  of 
them. 

There  were  many  among  the  Corinthians,  who  for  one  reason 
or  other  had  conceived  very  erroneous  and  unkind  opinions  re- 
specting the  apostle  Paul,  and  some  of  them  seem  to  have  be^n 
not  at  all  backward  in  expressing  their  unfavorable  judgment  of 
him.  But  if  they  thought  that  he  would  be  disturbed  by  their 
judgment  of  him,  whether  good  or  bad,  so  as  to  alter  or  shape 
his  course  to  meet  their  views,  they  were  greatly  mistaken.  He 
was  one  who  knew  too  well  the  powers  of  the  toorld  to  come,  to  be 
in  subjection  to  the  powers  of  the  present  world.  He  knew  too 
well  the  terrors  of  the  Lord,  to  fear  those  of  men,  he  had  estimated 
the  relative  importance  of  things  eternal  and  temporal,  and  the 
relative  greatness  of  God  and  man,  too  wisely  to  suffer  the  infe- 
rior to  rise  above  the  superior,  or  the  fear  of  man  to  overcome  the 
fear  of  God.  In  all  this  there  was  no  haughtiness,  no  supercil- 
ious contempt  of  the  opinions  of  men,  or  disregard  of  the  good 
will  of  good  men.  He  was  well  aware  of  the  benefit  of  a  good 
name,  and  so  far  as  he  could,  he  sought  to  please  all  men.  Yet, 
with  every  proper  sentiment  of  respect  for  all  that  is  wise  and 
good  among  men,  he  expressed  but  a  sober  and  just  appreciation 
of  all  human  judgments  as  distinguished  from  the  judgments  of 


THE   LORD   IS  OUR  JUDGE,  419 

God,  when  he  said,  With  me  it  is  a  very  small  thing  {eig  eXaxiaiov 
eivcLi,  a  matter  of  the  very  smallest  moment),  to  he  judged  of  you^  or 
of  maris  judgment.  How  different  is  this  calm  judgment  of  the 
apostle,  from  that  of  the  mass  of  men,  and  of  even  good  men. 
Few  snares  beset  a  man  so  much  as  the  fear  of  man  ;  few  tempta- 
tions so  strong  as  to  bow  before  the  voice  of  a  multitude  either 
present  or  as  anticipated  in  the  judgments  of  posterity.  It  is  one 
of  the  highest  triumphs  of  moral  courage  and  true  virtue  to  rise 
superior  to  the  fear  of  man,  and  withstand  the  influence  of  a  mul- 
titude ;  while  to  follow  the  multitude  to  do  evil  is  a  temptation 
which  even  the  good  find  it  most  difficult  to  resist.  How  rare 
it  is  to  meet  an  Abdiel, 

"  faithful  found 
Among  the  faithless,  faithful  only  he, 
Nor  number  nor  example  with  him  wrought 
To  swerve  from  truth,  or  change  his  constant  mind. 
Though  single." 

while  on  the  contrary,  the  character  of  Byends  in  the  Pilgrim's 
Progress,  who  went  with  the  world,  is  too  lamentably  common. 

It  must  be  confessed  that  to  one  who  looks  only  at  the  pres- 
ent world,  there  is  something  vastly  imposing  in  the  judgment 
of  man.  The  voice  of  man  will  awe  even  the  untamed  lion  in 
the  forest,  and  the  shout  of  a  multitude  is  the  most  sublime  thing 
under  heaven,  saving  only  the  war  of  the  ocean,  and  the  voice  of 
the  thunder.  And  when  that  judgment  is  given  with  all  the 
pomp  and  pageantry  that  man  can  throw  around  it — the  solemn 
court,  the  judge  and  jury,  the  witness,  counsel  and  spectators,  and 
life  or  death  hanging  on  the  result, — his  heart  must  be  strongly 
nerved  who  can  stand  against  all  this. 

And  yet  even  all  this  is  not  so  hard  to  stand  against  as  the 
silent  judgment  that  masses  of  men,  or  nations  often  form,  by 
which  a  person  is  as  surely  doomed,  as  though  sentence  had  gone 
forth  in  form  against  him.  To  feel  one's  self  a  marked  man,  to 
feel  that  every  eye  sees  you,  that  every  finger  is  pointed  at  you, 
that  every  heart  is  set  against  you,  this  is  that,  the  very  appre- 
hension of  which,  is  enough  to  unnerve  most  men.  And  yet  all 
this  may  be  borne,  and  there  have  been  those  who  have  worthily 
stood  out  against  it  all.  It  is  sublime  to  see  the  unanimous  as- 
sent and  judgment  of  a  multitude.  It  is  more  sublime  to  see  one 
man,  in  the  calmness  and  fortitude  of  conscious  innocence  and 
rectitude,  stand  up  against  a  multitude,  in  defence  of  truth  and 


420  THE  LORD  IS  OUR  JUDGE. 

righteousness,  and  this  the  aj^ostle  Paul  could  do.     It  is  with  me  a 
very  small  tJwig  to  he  judged  of  you^  or  of  man^s  judgment. 

But  what  upheld  the  apostle  in  this  noble  stand  ?  Was  it  in- 
deed his  own  innocence  ?  Was  it  indeed  that  he  had  no  evil  in 
him,  so  that  like  One  greater  than  he,  he  could  say  to  his  accus- 
ers, Which  of  you  convinceth  me  of  sm  ?  No,  my  brethren,  his 
courage  arose  from  a  very  different  source.  If  he  disregarded 
the  judgments  of  men,  it  was  from  no  overweening  confidence  in 
his  own.  If  he  feared  not  their  censures,  it  was  not  because  he 
could  say,  "  I  am  pure.  I  have  not  sinned."  He  expressly  re- 
pudiates all  such  motives.  After  saying  so  emphatically  that  he 
regarded  not  the  pomp  and  terror  of  any  day  of  man's  judgment, 
he  adds,  Yea,  I  judge  not  mine  own  self  My  confidence  is  not 
founded  in  self-esteem  or  self-approbation.  For  though  I  know 
nothing  hy  myself  though  I  am  not  conscious  of  anything  that  is 
wrong  in  those  parts  of  my  conduct  which  you  blame,  yet  am  I 
not  hereby  justified^  but  he  that  judgeth  me  is  the  Lord,  and  his  judg- 
ment is  of  so  much  consequence,  that  I  care  little  for  yours. 
If  I  can  but  approve  myself  to  him,  men  may  say  of  me  what 
they  please.  Such  seems  to  have  been  the  apostle's  reasoning. 
He  was  not  afraid  of  the  judgment  of  men,  but  this  was  not  be- 
cause he  was  satisfied  with  his  own  heart's  approval,  for  he  knew 
of  one  greater  thaii  his  heart,  who  must  judge  him.  True,  he  knew 
nothing  by  himself,  he  was  not  conscious  of  any  wilful  sin  or  fail- 
ure, but  he  well  knew  that  he  saw  not  as  God  saw,  that  where 
he  might  be  perfectly  satisfied,  the  law  of  God  might  justly  de- 
mand more,  and  that  where  he  saw  nothing  wrong,  God  might 
see  much  to  abhor.  Like  the  Psalmist,  his  prayer  was.  Cleanse 
thou  me  from  secret  faults,  as  well  as  heep  me  bach  from  presumptu- 
ous sins,  Ps.  xix.  12.  The  apostle  here  refers  to  the  deep-seated 
wickedness  of  the  human  heart,  which  other  men  cannot  know, 
and  which  even  the  sincere  believer  does  not  fully  discover, 
and  he  shows  us  that  while  such  a  heart  exists  in  us,  we  cannot 
hope  to  be  saved  either  by  the  good  judgment  of  our  fellow-men, 
or  by  the  approval  of  our  own  hearts,  unless  that  judgment  and 
approval  coincide  with  the  judgment  and  approval  of  the  ulti- 
mate Judge  of  all.  Jf  he  will  contend  with  him,  he^cannot  ansicer 
him  one  of  a  thousand.  Job  ix.  3.  Enter  not  into  judgment  ivith 
thy  servant,  oh  Lord,  for  in  thy  sight  shall  no  man  living  be  justified, 
Ps.  cxliii.  2.  How  does  this  fact  at  once  beat  down  all  the  far- 
famed  terror  of  human  judgment.     He  that  judgeth  me  is  the  Tjord. 


THE  LORD  IS  OUR  JUDGE.  421 

Not  you,  my  fellow-sinners,  for  you  too  must  stand  at  his  judg- 
ment bar,  not  even  you,  my  own  erring  though  sincere  heart, 
but  he  in  whom  is  no  sin,  and  who  is  as  incapable  of  error  or 
mistake  as  he  is  of  injustice — even  the  Lord. 

What  a  judge  is  here!  He  who  made  us,  who  sees  us.  He  who 
pondereth  the  Jiearts,  Prov.  xxi.  2.  Who  knows  what  is  in  man,  John 
iii.  23.  Whose  luord  is  quick  and  powerful,  and  sharper  than  any  two 
edged  sword,  piercing  even  to  the  dividing  asunder  of  soul  and  spirit, 
and  of  tlie  joints  and  marrow,  and  is  a  discerner  of  the  thoughts  and 
intents  of  the  heart,  Heb.  vi.  12.  He  that  shall  judge  us  is  he 
whose  judgment  is  just — whose  judgment  shall  stand,  and  who 
hath  appointed  a  day  in  which  he  will  judge  the  world.  What  a 
day  that  will  be  !     It  is  often  called,  the  day,  1  Cor.  iii.  13. 

"  Great  day,  for  which  all  other  days  were  made, 
No  eye  of  man  hath  seen  a  day  like  this." 

Away  with  human  days!  with  all  their  petty  pomp,  and 
childish  ceremonials  !  They  may  tickle  the  eyes  of  the  unthink- 
ing multitude,  but  what  are  they  to  the  day  of  the  Lord  f  Oh, 
name  them  not  together.  The  apostle  did  well  to  say,  Lt  is  a  very 
small  thing  to  he  judged  of  you,  or  of  man's  day,  for  he  that  judgeth 
me  is  the  Lord.  Behold  there  is  a  throne,  a  great  white  throne — 
a  court  solemn  and  vast,  for  heaven  and  earth  have  fled  away, 
and  there  is  nothing  to  disturb  the  scene.  Spectators  there  are, 
the  hosts  of  heaven,  and  of  unfallen  worlds,  it  may  be,  too — 
jury  and  witnesses  are  abundant ;  but  in  the  court,  and  on  this 
day,  none  are  needed,  for  the  Judge  hath  seen  all,  and  the  con- 
science answers  to  his  voice.  The  judgment  will  not  be  given 
then  according  to  the  judgment  that  you  or  I,  or  the  world  may 
now  form,  but  according  to  the  immutable  laws  of  God.  A  re- 
ward and  a  penalty  are  in  store.  Eternal  life  and  everlasting 
death  will  be  the  consequence  of  that  great  day. 

Did  not  the  apostle  act  wisely  when  he  said  that  this  was  the 
day  he  feared,  more  than  all  human  days  ?  And  ye  who  profess 
to  believe  his  words,  and  yet  tremble  at  the  voice  of  human  favor 
or  dispraise,  are  ye  wise  in  your  course  ?  Why  do  you  not 
hearken  to  his  exhortations,  and  form  your  judgments  of  your- 
selves and  others  accordingly  ? 

One  question  more  remains  to  be  considered,  before  we  attend 
to  the  practical  lessons  of  this  subject.  What  shall  be  judged  in 
that  day  ?     The  answer  is  ready,  for  the  apostle  gives  it  in  the 


422  THE  LORD  IS  OUR  JUDGE. 

text — the  hidden  things  of  darkness^  and  the  comisels  of  the  hearts.  It 
matters  not  how  secret  or  how  carefully  hidden  now,  every  secret 
thing  will  then  come  forth.  What  has  been  spoken  in  the  ear, 
mider  the  pledge  of  inviolable  secrecy,  will  then  be  proclaimed  as 
on  the  house-tops.  Counsels  and  thoughts  that  yo\x  blush  to  own 
will  then  be  brought  to  light.  Yea,  my  fellow-Christian,  I  warn 
you  not  to  be  too  confident — that  in  virtue  of  your  privilege  as  a 
son  and  heir,  you  shall  escape  exposure  in  that  day.  We  read 
of  some  who  are  saved,  yet  so  as  by  fire,  1  Cor.  iii.  15 ;  and  the  be- 
loved disciple  exhorts  Christians  to  abide  in  him,  in  order  that 
the}'^  TCiSij  not  be  ashamed  before  him  at  his  coming,  1  John  ii.  28. 
There  have  been  good  men  who  have  interpreted  this  verse  as 
meaning,  that  before  Christians  are  received  into  their  final  rest, 
their  evil  deeds  will  be  exposed  before  all  men,  that  all  may  see 
them,  and  they  shall  be  ashamed  in  the  presence  .of  Christ.  In 
that  hour  of  shame  in  the  presence  of  the  Saviour  and  his  angels, 
how  much  agony  may  be  experienced !  Even  angels  it  may  be 
will  hide  their  faces  at  the  sight,  and  you  ma}^  enter  heaven,  feel- 
ing as  though  you  could  never  open  your  mouth  any  more  be- 
cause of  your  shame,  even  when  your  Lord  is  pacified  towards 
you  for  all  that  you  have  done,  Ezek.  xvi.  63. 

From  the  many  practical  lessons  which  this  subject  incul- 
cates, I  select  only  a  few,  but  they  are  deeply  important  to  you 
and  me. 

1.  Judge  nothing  before  the  time.  Beware  of  rash  and  hasty 
judgments  of  your  fellow-men.  You  do  not,  and  perhaps  cannot 
understand  all  their  motives  and  thoughts,  nor  all  the  facts  by 
which  they  are  actuated.  ISTor  are  you  their  judge.  Who  art 
thou  that  judgest  another  man's  servants  ?  To  his  own  master  he 
standeth  orfalleth,  Eom.  xiv.  4.  He  will  be  judged  in  due  season, 
and  that  judgment  will  be  true  and  just.  Suspend  your  judg- 
ment till  then.  Still  less  may  you  presume  to  judge  the  Lord  for 
any  of  his  ways.  You  cannot  understand  either  what  he  does,  or 
why  he  does  it.  His  judgments  are  a  great  deep,  and  his  ways 
are  high  out  of  your  sight.  Do  not  presume  to  judge  him  for 
what  he  does;  and  still  less  for  what  he  does  not — or  what  in 
your  blindness  he  may  seem  not  to  do.  There  will  be  many 
things  in  providence  both  as  regards  yourself  and  others,  respect- 
ing which  you  must  be  content  to  take  our  Saviour's  word. 
What  I  do,  thou  hioivest  not  now,  hut  thou  shalt  Icnoiu  hereafter,  John 
xiii,  1.  If  thou  secst  the  oppression  of  the  poor,  and  violent  perverting 


THE   LORD   IS   OUR  JUDGE.  423 

• 

of  judgment  and  justice  in  a  province,  marvel  not  at  the  matter,  for  lie 
that  is  higher  than  the  highest  regardeth,  and  there  he  higher  than  they, 
Ecc.  V.  8.  It  will  be  all  right  in  due  season,  but»do  you  beware 
of  impiously  arraigning  or  questioning  your  Judge.  Shall  not  the 
Judge  of  all  the  earth  do  right?  Gen.  xviii.  25. 

2.  Learn  bence  to  estimate  aright  the  value  of  human  praise 
and  censure.  There  are  many  who  are  in  constant  anxiety  from 
desire  for  the  praise  of  men,  and  whose  minds  are  instantly  dis- 
quieted when  they  hear  that  anything  has  been  said  respecting 
them.  What  a  temptation  is  there  in  the  voice  of  fame  !  And 
yet  reflect  a  moment,  and  then  say,  what  is  the  real  worth  or  con- 
sequence of  the  favor  of  men  ?  It  may  put  bread  in  your  mouth, 
or  it  may  gild  your  life,  but  will  it  prolong  your  days,  or  will  it 
shield  you  from  the  judgment  of  God  ?  Nay,  did  not  Christ  say. 
Woe  unto  you  when  all  men  speak  ivell  of  you,  Luke  vi.  36.  Can 
man's  praise  reverse  God's  censure  ? 

Nor  on  the  other  hand  are  you  too  much  to  fear  the  censures 
of  men.  This  is  a  necessary  consequence  of  what  has  been  al- 
ready said.  It  is  hard,  perhaps  impossible,  to  avoid  censure  from 
men.  It  may  be  just  or  it  may  be  unjust,  or  it  may  be  a  mixture 
of  both,  but  it  will  almost  surely  come.  There  will  be  evil  re- 
ports, there  will  be  hard  names,  there  will  be  slanders,  and  slander 
is  hard  to  bear.  There  be  many  who  when  they  hear  the  voice 
of  slander,  although  they  are  conscious  of  innocence,  yet  it  is  a 
load  that  presses  them  to  the  earth ;  there  is  shame,  there  is 
agony,  there  is  utter  prostration  of  soul  at  the  thought  of  being  a 
by- word  and  reproach  in  the  mouths  of  men.  But  is  this  right  ? 
Are  men  your  judges,  by  whom  your  character  and  state  are  to 
be  fixed  forever?  If  man  condemns  you,  God  may  yet  approve, 
and  is  his  favor  nothing  ?  Nay,  my  brethren,  it  is  sinful  to  fear 
the  voice  of  man,  if  God's  voice  is  for  you.  Study  therefore  to 
approve  yourselves  to  him,  and  the  day  of  the  Lord  shall  declare 
your  innocence,  and  shall  cover  those  who  would  harm  you  with 
shame. 

3.  In  that  day  all  secret  things  will  be  made  known.  I  need 
not  quote  the  Scriptures  that  prove  this  truth,  you  know  them 
well.  The  sins  of  Christians  will  be  made  known  too,  however 
closely  they  may  be  concealed  now.  Many  are  anxious  to  con- 
ceal their  faults,  and  it  may  be  right  to  conceal  them  where  the 
making  them  known  would  only  needlessly  bring  odium  on  the 
cause  of  truth.     But  there  are  two  cases  in  which  you  may  not 


424  THE  LORD  IS  OUR  JUDGE. 

• 

conceal  a  fault  with  impunity.  You  may  not  conceal  anything 
whatever  from  God;  and  if  you  have  injured  a  fellow-man,  you 
may  not  conc(^l  it  from  him,  but  should  go  and  confess  and 
obtain  his  pardon.  Present  concealment  in  these  two  cases  will 
only  make  the  inevitable  disclosure  at  the  last  day  more  painful 
and  humiliating,  while  repentance  and  confession  now  may  save 
you  bitter  pain  and  shame  at  last. 

Finally,  how  all-important  is  the  favor  of  God.  He  is  our  judge. 
His  word  must  stand.  Let  it  be  your  chief  concern  now,  to  secure 
his  favor ;  be  mainly  anxious  to  approve  yourself  to  him,  and  not 
to  your  perishing  fellow-men.  Fear  him  and  not  them.  Hear 
the  solemn  words  of  Christ,  /  say  unto  you  my  friends^  Be  not 
afraid  of  them  that  hill  the  hody^  and  after  that  have  no  more  that  they 
can  do.  But  I  ivill  forewarn  you  whom^  ye  shall  fear:  Fear  him 
which^  after  he  hath  killed  hath  power  to  cast  into  hell;  yea^  I  say  unto 
you,  fear  him,  Luke  xii.  4,  5.  Thus  fearing  him,  thus  living  for 
him,  thus  approving  yourselves  unto  him,  the  censures  and  the 
praises  of  men  alike  shall  pass  you  harmlessly  by,  and  at  that 
day  when  the  Lord  comes,  he  will  minister  unto  you  an  entrance 
abundantly  into  his  everlasting  kingdom. 

NiNGPO,  December  13,  1836. 


SEKMON    XLVII. 

SERVANTS  — SONS  — HEIRS. 

Thou  art  no  more  a  servant,  but  a  son;  and  if  a  son,  then  an  heir  of  God  through 
Christ.— Gal.  iv.  1. 

All  truth,  is  bound  together  by  intimate  relations,  and  each 
separate  truth  exerts  an  influence  on  every  other  truth  in  God's 
creation.  Hence  it  matters  not  what  science  or  department  of 
natural  or  revealed  truth  be  the  object  of  our  attention,  if  but  the 
whole  soul  be  given  to  its  study,  the  results  will  be  of  great  im- 
portance. Take  the  most  insignificant  idea,  the  merest  germ  of 
thought,  or  if  you  will,  the  faintest  reflection  of  any  one  truth, 
and  follow  it  out  in  all  its  far-reaching  influences  and  relations, 
and  how  soon  will  it  generate  thoughts, 

"  That  wander  through  eternity." 

The  reason  of  this  is,  that  all  God's  works  form  one  vast  whole, 
and  each  part  has  its  relations  with  every  other.  If  such  the 
results  then,  when  we  consider  even  the  more  unimportant  parts 
of  truth,  what  wonderful  connections  and  developments  should 
we  expect  when  we  consider  those  more  important  points,  whose 
place  in  the  great  system  of  truth  may  be  compared  to  that  of  the 
backbone  and  spinal  chord  in  the  human  body,  or  the  Alpine  and 
Himmalaya  mountains,  or  the  Nile  and  the  Amazon  rivers  in  the 
material  globe?  And  when  a  mind  of  the  highest  order,  like 
that  of  the  apostle  Paul,  cultivated  as  his  was,  and  joined  with  an 
almost  angelic  or  seraphic  love,  is  applied  to  the  study  of  a  science 
of  the  utmost  importance,  of  that  science,  which  is  emphatically 
life,  John  xvii.  3,  then,  my  Christian  hearers,  I  ask  you,  can  any 
expectation  be  too  high  ?  May  we  not  look  for  truths  and  dis- 
closures, before  which  all  the  boasted  discoveries  of  modern 
science  will  seem  trifles  ?  and  for  developments  of  God's  wisdom, 
into  which  even  the  angels  might  desire  to  look  ? 


426  SEKVANTS — SONS — HEIRS. 

It  is  delightful  to  contemplate  the  character  of  the  apostle 
Paul.  Would  that  Ave  could  rise  to  but  half  the  height  of  his 
devotion!  So  full  of  ardor  that  his  soul  was  wrapped  up  in 
Christ  and  in  heaven,  even  while  here  on  earth ;  and  though 
oftentimes  in  a  strait  betwixt  two,  yet  having  a  desire  to  depart 
and  be  loith  Christy  so  that  even  death  was  gain.  If  such  the 
character  of  the  man,  it  is  natural  to  expect  some  manifestation 
of  it  in  his  epistles.  The  subjects  of  Christianity  had  been  so 
long  turned  over  and  revolved  in  his  mind,  that  he  had  an  ex- 
pression for  each  in  all  its  varied  aspects  and  important  relations. 
Hence  one  peculiarity  of  his  writings,  is  that  they  contain  so 
many  of  what  might  be  called  abstracts  or  summaries  of  important 
truths,  which  present  you  at  a  glance  with  the  beginning,  middle, 
and  end  of  that  which  it  may  take  years  and  ages  to  evolve. 
Oftentim.es  these  abstracts  of  truth  contain  in  the  compass  of  a 
single  sentence,  a  whole  system  of  theology.  Thus  you  will  often 
find  in  one  sentence  the  whole  histor}^  of  our  race,  or  the  whole 
plan  of  redemption,  or  the  whole  duty  of  a  believer, — and  you 
may  study  it,  and  turn  it  over  and  over,  and  ponder  it  again  and 
again,  and  you  will  even  find  more  and  more  meaning  evolved 
from  it.  Of  this  class  of  comprehensive  truths,  is  the  verse 
selected  for  the  text.  It  is  itself  an  abstract  or  compend  of 
several  preceding  verses,  and  if  you  will  look  at  it  you  will  see 
that  it  comprises  in  its  brief  clauses,  the  whole  history  of  every 
believer,  through  every  stage  of  his  existence.  Thou  art  no  more 
a  servant^  hut  a  son,  and  if  a  son,  an  heir  of  God  through  Christ. 
Lend  me  then  your  attention  while  attempting  to  follow  in  the 
path  marked  by  the  apostle,  and  to  describe  the  condition  of  the 
believer,  in  the  several  stages  of  servitude  or  slavery  to  sin  and 
the  law,  of  sonship  to  God  in  this  world,  and  of  his  heirship  of 
glory  in  heaven. 

I.  Thou  art  no  more  a  servant.  If  you  are  no  more  a  servant,  it 
must  follow  that  you  were  once  a  servant.  Look  back  to  that 
time.  It  is  not  long  that  the  most  experienced  of  you  in  the  ways 
of  truth,  have  been  Christ's  servants,  and  before  you  became  his 
servants,  you  were  in  bondage — and  oh  what  a  fearful  bondage  it 
was! 

(1.)  You  were  in  bondage  to  sin.  You  came  into  this  world 
with  the  load  of  Adam's  sin  imputed  to  you.  You  had  a  heart 
that  went  astray  from  the  womb,  speaking  lies  so  soon  as  you 
were  born.     Your  inbred  sin  grew  up  with  your  growth,  and 


SERVANTS — SONS — HEIRS.  427 

strengthened  with  your  strength,  and  it  showed  itself  in  innumer- 
able actual  transgressions,  the  thoughts,  and  words,  and  deeds  of 
the  willing  slave  of  sin.  How  deep  was  that  slaverjr  I  You  are 
the  Lord's  freeman  now,  and  yet  though  the  fetters  have  been 
unloosed,  they  are  not  yet  gone,  and  the  marks  of  the  iron  that 
sunk  into  your  soul  are  still  remaining.  Which  of  you  does  not 
even  yet  find  reason  to  adopt  but  too  often  the  apostle's  complaint, 
I  am  carnal^  sold  under  sin.  I  find  a  law^  that  even  ivlien  I  would  do 
good  evil  is  present  ivith  me,  Rom,  vii.  14,  21.  K  the  traces  of  your 
slavery  are  still  so  strong,  if  the  galling  fetters  have  now  their 
mark  so  deep,  that  they  even  yet  remain,  oh  what  must  have 
been  that  state  of  slavery  itself? 

(2.)  You  were  in  slavery  to  Satan  and  the  world.  The  God 
of  this  world  had  taken  possession  of  j^ou.  You  were  the  cap- 
tives of  Satan  at  his  will.  You  were  the  captives  of  the  strong 
man,  and  the  prey  of  the  mighty  and  terrible  one,  who,  armed  at 
all  points,  kept  his  house,  and  his  goods  more  in  peace.  He  had 
blinded  your  eyes,  and  debased  your  faculties,  and  enhanced  your 
souls,  so  that  you  loved  his  service,  and  hugged  your  chains,  and 
spurned  the  offers  of  those  who  would  deliver  you.  You  were  in 
bondage  under  the  elements  of  this  world,  Gal.  iv,  3,  ensnared  by  its 
allurements,  enticed  by  the  hopes  of  its  rewards,  and  in  mortal 
fear  of  its  frowns. 

(3.)  Above  all  you  were  in  bondage  to  the  law,  with  its  ter- 
rific claims.  Bad  enough  was  the  servitude  to  your  own  sins, 
and  the  willing  slavery  to  Satan,  but  all  these  were  not  so  terrible 
as  the  bondage  to  the  law  of  God.  It  is  a  fearful  thing  to  fall  into 
the  hands  of  the  living  God,  Heb.  x.  31.  When  God  merely 
announced  his  law,  amidst  the  flame  and  smoke  of  Sinai,  and  the 
sound  of  a  trumpet  and  the  voice  of  words,  the  spectacle  was  too 
awful  for  Israel  to  behold,  a7id  so  terrible  was  the  sight  that  Hoses 
said,  I  exceedingly  fear  and  quake,  Heb.  xii.  21.  But  jour  situation 
was  far  more  terrible  than  that  of  Israel  or  Moses.  They  only  heard 
the  law,  and  had  it  propounded  for  their  obedience,  but  you  had 
already  broken  it  in  every  one  of  its  requirements,  and  now  the 
law  met  you  with  the  drawn  sword  of  God,  and  his  voice  of  thun- 
der, and  exclaimed.  Pay  me  that  thou  owestf  Alas!  what  had 
you  wherewith  to  pay  ?  What  was  there  to  prevent  the  dreadful 
sentence,  /Sell  him,  and  all  that  he  hath,  arid  deliver  him  to  the  tor- 
mentors  till  the  debt  should  be  paid  f  Matt,  xviii.  34.  Were  you  not 
all  your  lives  in  bondage  through  fear  of  death  ?  Heb.  ii.  15.     Did  you 


428  SERVANTS — SONS — HEIRS. 

not  tremble  at  the  thought  of  judgment  and  eternity  ?  And  even 
when  you  succeeded  in  banishing  these  gloomy  thoughts,  were 
not  your  minds  still  uneasy — like  the  troubled  sea  that  could  not 
rest  ? 

Ye  were  servants,  bondsmen.  You  were  working  for  wages, 
for  the  wages  of  sin  is  deaths  Eom.  vii.  23.  As  a  servant  earnestly 
desireth  the  shadow,  and  a  hireling  looketh  for  the  reward  of  his 
work,  so  you,  though  you  desired  it  not,  and  would  have  fled 
from  it  had  you  known  it,  were  hastening  to  that  fearful  retribu- 
tion of  everlasting  chains  and  darkness,  reserved  for  those  who 
are  here  the  servants  of  sin,  Satan,  and  the  fiery  law  of  God. 

I  merely  touch  on  this  point.  It  was  your  natural  state. 
God  be  thanked,  though  ye  were  the  servants  of  Satan,  ijet  ye  have 
obeyed  from  the  heart  that  form  of  doctrine  delivered  unto  you,  Eom. 
vii.  17,  and  now,  thou  art  no  more  a  servant  hut  a  son. 

II.  This,  therefore,  leads  to  the  second  stage  in  your  spiritual 
history,  Sonship  to  God  in  this  world. 

There  are  many  great  changes  witnessed  in  the  world.  The 
dark  and.  dirty  coal  is  by  chemical  changes  made  to  assume  the 
transparency,  and  lustre,  and  costliness  of  the  diamond.  The 
little  seeds  that  you  may  hold  in  the  palm  of  your  hand,  are  by 
vegetable  changes,  made  to  assume  the  form,  and  the  beauty,  and 
the  utility  of  waving  fields  of  grain,  or  stately  oaks  in  the  forest. 
By  the  mysterious  changes  of  animal  life,  the  torpid  grub,  or 
inanimate  chrysalis,  puts  on  the  gay  coloring  and  acquires  the 
life  and  vigor  of  the  insect  state ;  while  the  unborn  infant  is 
brought  forth  from  the  darkness  and  silence  of  the  womb,  to  the 
sports  of  childhood,  the  business  of  riper  years,  and  the  solemn 
expectations  of  eternity.  But  all  these  changes  are  not  so  great 
as  the  change  that  passes  over  the  immortal  soul — the  regenera- 
tion of  the  nature,  the  new  creation  which  occurs,  when  any 
child  of  Adam  becomes  a  child  of  God.  What  a  change  is  this ! 
The  prodigal  son  was  willing  to  become  a  servant  in  his  father's 
house,  and  receiye  a  servant's  fare,  but  you,  more  degenerate  than 
he,  are  become  sons  in  the  house  of  God.  I  know  of  but  one 
change  greater  than  this.  As  far  as  the  book  of  God's  provi- 
dence, or  the  deeper  revelations  of  his  word  inform  us,  the 
universe  has  seen  but  one  change  more  astonishing  or  more 
momentous  than  the  change  that  occurs  in  every  instance  of  re- 
generation by  grace.  The  change  that  I  refer  to,  is  that  change 
that  was  wrought  when  lie,  who  is  the  eternal  Son  of  God,  and 


SERVANTS— SONS— HEIRS.  429 

thought  it  no  robbery  to  be  equal  with  God,  laid  aside  all  his 
glory,  and  exchanged  it  fof  the  veil  of  our  inferior  clay.  That 
change,  my  brethren,  was  greater  than  the  change  that  has  passed 
over  you,  if  from  servants  you  are  now  become  sons ;  and  it  is 
to  us  a  matter  of  peculiar  interest,  that  that  change  of  Christ 
is  the  cause  of  our  change  from  slaves  of  sin  to  sons  of  God.  It 
is  so  announced  to  us  by  the  apostle  in  the  words  that  precede 
the  text.  After  speaking  in  the  first  verses  of  the  chapter,  of 
our  servitude,  and  bondage  under  the  elements  of  this  world,  he 
adds,  But  when  the  fulness  of  time  was  come^  God  sent  forth  his  Son 
made  of  a  woman,  made  under  the  law,  to  redeem  them  that  were 
under  the  law,  Gal.  iv.  4.  There  you  have  it,  brethren,  the  way  in 
which  you  were  redeemed  from  that  bitter  servitude  of  which 
mention  has  been  made.  Israel,  in  old  time,  were  held  in  bond- 
age in  Egypt,  and  they  were  redeemed  from  it  by  a  mighty 
hand,  and  an  outstretched  arm.  You  were  held  in  a  sorer  bond- 
age than  they,  but  you  were  redeemed  from  it  by  one  who 
submitted  to  a  deeper  bondage  than  yours,  and  instead  of  stretch- 
ing out  an  arm  clothed  with  thunder,  he  bowed  his  own  back  to 
the  stroke,  and  from  shame  and  spitting  withheld  not  his  own 
face.  He  met  the  law  of  God  which  came  to  execute  its  ven- 
geance on  you,  and  in  his  own  person  bare  its  heavy  penalties, 
and  in  his  own  soul,  drank  to  the  very  dregs  its  bitterest  cup.  He 
submitted  to  all  the  temptations  and  trials  under  which  you  so  often 
give  way,  but  painful  as  they  were  to  his  holy  soul,  they  left  no 
stain  there.  He  suffered  Satan  to  exert  all  his  malice  on  him,  and 
gave  himself  up  to  wicked  men,  and  in  sign  of  the  deepest  igno- 
miny, suffered  the  death  of  the  cross  which  only  slaves  and  the 
vilest  malefactors  endured.  Thus  were  you  redeemed  from  under 
the  law.  Oh,  think  on  the  price  paid  for  your  ransom,  and  when 
you  sit  at  the  Lord's  table,  think  on  it  too.  But  not  merely  did 
he  wish  to  redeem  you  from  the  servitude  and  the  curse  of  the  law. 
He  had  a  further  object  in  view,  to  wit :  that  we  might  receive  the 
adoption  of  sons.  Those  who  are  justified  by  faith  on  the  Son  of 
God,  are  by  his  grace  received  into  the  family  of  God,  and  become 
entitled  to  all  the  privileges  of  the  sons  of  God.  Wherefore  thou 
art  no  more  a  servant,  but  a  son.  And  therefore.  Because  ye  are  sons, 
Ood  has  sent  forth  the  spirit  of  his  Son  into  your  hearts,  crying  Abba, 
Father!  Gal.  iv.  6.  "What  is  this  spirit  of  adoption  ?  Ye  who  are 
parents,  or  who  have  the  care  of  little  children,  ought  to  know  it 
well.     It  is  the  spirit  of  a  child.     It  is  the  unreserved  confidence  a 


430  SERVANTS — SONS — HEIRS, 

child  feels  when  in  the  arms  of  its  parents.  Its  affections  are 
centred  on  them,  its  hap2:)iness  is  found  in  their  presence.  It 
matters  little  to  the  child  Avhere  its  home  is,  provided  its  mother 
be  there,  and  when  wearied  with  its  play  it  can  lay  its  head  on 
her  bosom  and  sleep,  though  surrounded  by  strangers^  though 
lost  in  the  wilderness,  or  though  tossed  on  the  sea. 

It  is  not  many  months  since  I  held  a  little  child  in  my  arms. 
It  was  in  a  strange  house,  and  had  been  among  strangers, — its 
parents  had  left  it  with  me  for  awhile, — it  had  leaned  back  its 
head,  and  was  gone  to  sleep,  and  I  bent  over  it  and  marked  its 
quiet  features,  and  its  calm  breathing,  with  an  almost  painful  in- 
terest, for  I  thought,  "  Thus  should  the  Christian  repose  in  the 
arms  of  his  God.  It  matters  not  where  his  lot  may  be  cast,  it 
matters  not  who  may  be  his  companions,  or  what  may  be  his 
solitude,  still  should  he  feel  that  the  everlasting  arms  are  around 
him,  and  quietly  should  he  rest  on  the  bosom  of  his  God." 

Thou  art  no  more  a  servant  hut  a  son.  Have  you  considered 
that  relation,  my  brethren  ?  Are  you  aware  of  what  sonship 
supposes?  How  many  there  are  who  seem  to  forget  one  almost 
essential  condition  in  sonship.  I  have  seen  many  Christians,  but 
as  yet  have  seen  none  exempt  from  trials  and  afflictions.  These 
afflictions  have  been  very  various;  some  have  affected  property, 
and  some  have  affected  friends,  and  some  have  affected  bodily 
health,  and  some  have  affected  mental  pursuits,  and  some  have 
affected  spiritual  enjoyments.  But  amidst  all  those  thus  afflicted, 
it  has  been  my  lot  to  meet  with  very  few  who  did  not  more  or 
less  indulge  in  complaints,  and  in  comparison  of  their  state  as 
being  harder  to  endure  than  that  of  some  of  their  neighbors.  Why 
brethren,  how  is  this  ?  Did  you  not  know  that  trials  are  a  part 
of  your  portion  here  ?  What  son  is  he  whom  his  Father  chasteneth 
not?  If  y^  he  without  chastisement,  lohereof  all  are  partakers,  then 
are  ye  bastards  and  not  sons,  Heb.  xii.  8,  and  yet  you  are  com- 
plaining because  you  are  called  to  endure  that,  without  which 
you  could  scarcely  have  any  evidence  that  you  are  no  more  a 
servant  but  a  son !  Oh,  how  many  there  are,  who  give  little 
evidence  of  their  being  sons,  except  that  melancholy  one,  of 
grieving  by  their  way  wardness  and  faults,  the  Father  whose  every 
thought  to  them  is  love !  Heaviness  to  her  that  hare  us,  and  grief  to 
our  fathers,  Prov.  x.  1,  are  too  often  the  consequences  of  the 
courses  of  children  of  earthly  parents,  but  surely  the  spirit  of 
adoption  given  us  by  our  heavenly  Father,   does  not  produce 


SERVANTS — SONS — HEIRS.  431 

sucL.  bitterness^  as  tliis.  Searcli  yourselves,  then,  my  brethren, 
and  see  to  it,  that  the  spirit  of  adoption,  of  which  you  trust  you 
partake,  leads  you  to  unreserved  consecration  of  yourselves  to 
God,  of  happy  acquiescence  in  his  will,  of  esteem  for  his  service, 
of  hearty  diligence  in  doing  his  will.  He  is  an  idle  and  thrift- 
less son  who  spends  the  years  of  his  minority  in  folly  or  dissipa- 
tion. Ye  are  sons,  and  if  sons  should  imitate  the  conduct  of 
that  elde?'  brother,  who  even  in  childhood,  said  he  must  be  about  Ms 
Fitther's  business,  Luke  ii.  49,  and  ivhose  meat  and  drink  it  was  to  do 
the  will  of  his  Father  in  heaven,  John  iv.  34. 

III.  But  leaving  this  copious  subject,  the  sonship  of  God's 
children  in  this  world,  let  us  attend  to  the  last  thing  held  up 
before  us  in  the  text.  A^o  more  a  servant  but  a  son,  and  if  a  son, 
then  an  heir  of  God  through  Christ.  Have  you  ever  considered  the 
full  import  of  the  words  aii  heir  of  God  f  I  do  not  ask,  "  Are  you 
familiar  with  these  words?"  Of  course  you  are.  But  do  you 
know  what  they  mean?  An  heir  is  one  who  receives  an  inheri- 
tance by  descent  from  his  ancestors.  In  the  Jewish  law,  no  prop- 
erty was  so  secure  and  valuable  as  that  received  by  inheritance, 
for  it  could  not  be  alienated ;  and  even  if  sold  away,  the  year  of 
jubilee  was  sure  to  bring  it  back  again.  The  possession  of  the 
inheritance,  as  you  are  aware,  accrued  to  the  heir  on  the  death  of 
the  testator ;  and  ye  who  are  sons  of  God,  are  heirs  of  God  by 
Jesus  Christ,  who  has  died  for  you,  and  left  you  a  testament, 
sealed  with  his  own  blood.  And  lest  you  should  forget  your 
title  to  your  inheritance,  he  appointed  the  ordinance  of  the  Lord's 
supper,  in  which  the  wine  in  the  cup  represents  the  New  Testa- 
ment in  his  blood,  which  is  shed  for  you. 

Thus  then  you  are  heirs  of  God,  and  the  testament  is  in  your 
hands.  Open  it  and  see  the  possessions  that  are  left  and  reserved 
for  you.  You  are  of  course  aware  that  the  mere  fact  of  your 
being  an  heir,  does  not  specify  how  much  of  your  father's  prop- 
erty you  are  to  receive.  Some  heirs  enjoy  the  whole  inheritance, 
while  others  are  granted  but  a  very  small  portion  of  what  their 
fathers  possessed.  Hence  the  interest  manifested  to  have  the  will 
opened,  and  to  hear  the  disposition  of  the  estate,  and  the  portion 
each  one  is  to  receive.  Have  you  ever  inquired  what  portion  is 
allotted  to  you  in  this  precious  testament  ?  Let  us  look  through 
it,  and  see  if  we  cannot  find  something  to  inform  us.  Here  in 
Gal.  iii.  29,  Ave  read,  A7id  if  you  be  Christ's  then  are  ye  Abraham^s 
seed,  and  heirs  according  to  the  promise.    What  promise  ?     If  I  mis- 


432  SERVANTS — SONS — HEIRS. 

take  not,  tlie  apostle  here  refers  to  all  those  promises  made  to  Abra- 
ham which  in  Eom.  iv.  3  he  characterizes  as  the  promise,  that  he 
should  he  heir  of  the  ivorld.  This  is  a  very  large  promise.  Men 
of  the  world  toil  for  a  very  small  portion  of  its  wealth,  and  a 
single  one  of  its  many  kingdoms  would  satisfy  the  desires  of  most 
men.  But  much  more  than  this  world  is  promised  you,  for  in 
1  Cor.  iii,  22,  we  read.  All  tilings  are  yours^  lohether  Paul,  or  Aioollos, 
or  Cephas^  or  the  ivorld,  or  life  or  death,  or  tilings  present  or  things  to 
come,  all  are  yours.  And  so  we  read  in  Eev.  xxi.  7,  He  that 
overcometh  shall  inherit  all  things,  and  I  loill  he  his  Qod,  and  he  shall 
he  my  son.  There  is  no  obscurity  here.  The  testament  is  clear 
and  explicit ;  the  inheritance  is  large,  and  if  it  seem  not  well  de- 
fined, it  is  only  because  our  limited  faculties  are  unable  to  grasp 
its  dimensions.  Thou  art  no  more  a  servant  hut  a  son,  ayid  if  a  son, 
then  an  heir  of  God  in  Christ  Jesus. 

Look  over  your  inheritance,  my  brethren.  Be  as  Abraham 
when  God  said  to  him,  Lift  up  noiu  thine  eyes  and  look  from  the 
place  ivhere  thou  art,  northward  and  southward  and  eastward  and 
westward.  Arise,  walk  through  the  land  in  the  length  of  it,  and  in  the 
hreadth  of  it ;  for  I  will  give  it  unto  thee.  Gen.  xiii.  14-17. 

What  a  glorious  inheritance  is  yours !  an  heir  of  God!  Look 
abroad  over  your  inheritance.  Look  not  alone  on  the  flesh-pots  of 
Egypt — these  trifles  that  delight  men's  hearts.  If  you  are  a  Chris- 
tian, i!  is  your  deliberate  choice,  that  you  prefer  to  be  poor  and  af- 
flicted here,  and  exposed  to  every  variety  of  trials,  if  you  may  win 
heaven  at  last,  rather  than  be  rich  and  prosperous  and  free  from  care, 
and  finally  share  with  the  rich  man  his  torment  in  that  flame  where 
the  worm  dieth  not,  and  the  fire  is  not  quenched.  But  have  you 
really  lost  anything  by  your  choice  ?  Has  not  the  "  earnest  money," 
so  to  speak,  been  faithfully  paid  to  you  ?  Are  you  not  perfectly  sure 
that  an  inheritance  far  more  glorious  than  your  brightest  and 
fondest  expectations  is  laid  up  in  store,  and  reserved  for  you  and 
every  one  who  truly  makes  this  choice  ?  But  perhaps  the  great  fault 
with  you  is,  that  you  have  no  very  clear  idea  of  what  the  inherit- 
ance is.  It  seems  to  you  very  far  off,  and  your  poor  weak  eyes, 
dimmed  by  your  former  hard  bondage  to  sin,  and  it  may  be  even 
yet  partially  blinded  by  your  fear  of  the  law,  cannot  see  its 
glories.  It  may  seem  so.  But  how  know  you  that  it  is  very  far 
off?  For  aught  you  know  it  may  be  very  near  at  hand.  You 
think  it  very  far  off,  and  you  may  be  in  it  to-morrow.  It  is  not 
far  off.     Some  of  those  who,  a  year  ago,  or  perhaps  two  years  ago, 


SERVANTS — SONS — HEIRS.  433 

like  you  thought  it  was  very  far  away,  are  in  it  already.  Dis- 
tress not  yourself  with  the  idea  of  its  distance.  The  day  of  your 
salvation  is  nearer  than  when  you  believed.  The  night  is  far  spent — 
the  day  is  at  hand,  Kom.  xiii.  11,  12. 

Oh,  brethren,  it  will  take  a  long  day  even  to  go  over  the  in- 
ventory of  all  that  is  contained  in  your  inheritance.  You  know 
the  apostle  says,  All  things  are  yours.  You  know  it  is  said,  He 
that  overcometh  shall  inherit  all  things,  Kev.  xxi.  7.  It  is  a  great 
pity  that  our  ideas  of  heavenly  things  are  so  indistinct.  It  is  a 
sad  evidence  of  the  depth  of  our  original  bondage,  that  even  now, 
on  our  journey  through  this  desert  to  the  promised  land  that 
flows  with  milk  and  honey,  we  so  often  cast  a  longing  eye  back 
to  the  fish  and  the  onions  and  the  garlic  of  Egypt,  Num.  xi.  5.  Lift 
your  eyes  above  these  things  to  some  of  those  all  things  that  are 
promised  you.  Look  abroad  over  all  of  God's  possessions.  You 
are  heir  to  all  these  things.  Enumerate  them.  Why  should  you 
not  try  to  form  some  conception  of  your  estate.  You  know 
somewhat  of  the  wonderful  discoveries  lately  made  in  Astronomy. 
You  know  how  the  far-piercing  telescope  has  sounded  into  the 
depths  of  space,  and  brought  worlds  and  systems  of  worlds  to 
our  notice,  so  numerous  and  vast  that  the  leaf  in  the  forest,  the 
grain  of  sand  in  the  desert,  the  drop  in  the  ocean,  seem  of  more 
importance  in  their  several  places  than  our  whole  world,  com- 
pared with  these  vast  continents  of  stars.  Who  shall  count  their 
numbers  ?  Who  shall  number  their  riches  ?  Who  shall  describe 
the  displays  of  God's  glory  they  contain  ?  Brethren,  all  these 
are  yours.  Yours  to  behold,  yours  to  admire,  yours  to  delight 
in,  yours  to  serve  God  in,  if  it  please  him  to  send  you  there,  or  it 
be  best  for  you  that  you  go  there.  But  perhaps  you  desire  some 
post  nearer  to  the  throne  of  God.  Perhaps  you  wish  to  stand  in  his 
immediate  presence,  clothed  in  that  pure  white  robe,  wearing  that 
amaranthine  crown,  singing  that  new  song,  to  the  music  of  those 
heavenly  harps.  Be  it  so.  This,  too,  is  yours.  Perhaps  you 
wish  an  entire  freedom  from  sin,  a  perfect  sanctiilcation  of  your 
nature,  an  entire  transformation  into  the  likeness  of  God.  Be  it 
so.  This,  too,  is  yours.  For  we  all,  with  open  face  heholding  as  in 
a  glass  the  glory  of  the  Lord,  are  changed  into  the  same  image,  from 
glory  to  glory,  even  as  by  the  Spirit  of  the  Lord,  2  Cor.  iii.  18.  Perhaps 
you  wish  to  stand  by  the  fountain  of  life,  quaffing  in  its  ever  flow- 
ing streams,  and  feeling  your  heart  expanding  with  sensations  of 
unutterable  love  and  joy,  as  the  beams  of  a  Father's  reconciled 
28 


434  SERVANTS — SONS — HEIRS. 

face  shine  into  your  souls  forever  and  ever.  It  is  a  liigh  thing 
you  desire,  but  be  it  so,  even  this  is  yours. 

In  the  bosom  of  bliss,  and  the  throned  light  of  light,  you  shall 
be  the  sons  of  God.  For  our  Saviour  says,  To  him  that  overcom- 
eth,  will  I  grant  to  sit  with  me  on  my  throne^  even  as  I  overcame^  and 
am  set  down  with  my  Father  in  his  throne,  Rev.  iii.  21. 

Brethren,  a  word  with  you,  in  your  inmost  hearts.  How 
came  you  up  hither  ?  We  found  you  in  the  beginning  of  our 
discourse  sunk  in  a  slavery  too  horrible  to  think  of  We  leave 
you  set  upon  a  throne  and  enjoying  a  happiness,  which  human 
language  does  not  express.  How  came  you  up  hither  ?  But  the 
reason  is  very  plain.  The  apostle  gives  it  in  the  text,  Thou  art 
an  heir  of  God  through  Christ.  This  is  the  reason.  You  from 
servants  are  become  sons  and  heirs  of  God,  because  Christ  from  a 
son  became  a  servant.  He  went  down  from  his  high  throne  in 
glory  to  your  mean  estate,  that  he  might  raise  you  up  to  sit  with 
him  on  his  throne.  You  have  gone  up  the  steps  that  Christ  went 
down.  Oh  how  many  reflections  crowd  upon  the  mind,  as  we 
think  of  all  his  grace  and  love !  How  cheerfully  he  bore  that 
load,  and  carried  that  cross  under  which  we  groan  and  grieve  so 
much.  Yet  it  was  hard  work  to  go  down  as  he  did,  far  harder 
than  for  us  to  come  up,  for  though  our  old  masters  often  strive 
to  pull  us  back,  yet  his  grace  lightens  our  load,  and  lends  us 
many  a  helping  hand,  aye,  more  than  a  helping  hand.  Remem- 
ber ye  not,  how  the  Lord  found  you  in  a  desert  land,  in  the  waste 
howling  wilderness  ?  he  led  you  about,  he  instructed  you,  he  kept 
'jovl  as  the  apple  of  his  eye.  As  an  eagle  stirreth  up  her  nest,  flut- 
tereth  over  her  young,  spreadeth  abroad  her  wings,  talceth  tliem,  beareth 
them  on  her  ivings  ;  so  the  Lord  alone  did  lead  you,  Deut.  xxxii. 
9-11. 

Having  this  inheritance  in  view,  will  you  ever  complain  any 
more  over  your  present  wants,  and  trials  ?  Will  you  not  reckoii 
with  the  apostle,  that  the  sufferings  of  this  2i'>'6sent  time  are  not  wor- 
thy to  be  compared  zvith  the  glory  that  shall  be  revealed  in  us  ?  Rom. 
viii.  18. 

May  God  grant,  beloved  hearers,  that  you  and  I  may  perse- 
vere unto  the  end,  and  enter  at  last  on  the  rest  that  remaineth  for 
the  people  of  God,  and  the  inheritance  that  shall  be  given  to  his 
sons  1 

NiNGFO,  March  U,  1847. 


SERMON    XLVIII 

WHAT    THINK    YE     OF    CHRIST? 
What  think  ye  of  Christ  ?— Matt.  xxii.  43. 

These  words  were  spoken  by  our  Saviour  to  the  Jews,  in 
order  to  lead  them  to  consider  the  testimony  of  their  own  Scrip- 
tures respecting  himself.  How  true  were  the  words  of  Simeon, 
He  was  set  or  appointed,  that  the  thoughts  of  many  hearts  miyht  he  re- 
vealed, Luke  ii.  35.  Witness  the  doubts  and  questions  of  the 
Jews,  as  they  inquired  who  he  was,  whether  Isaiah,  or  Jeremiah, 
or  Elijah,  or  the  risen  Baptist,  or  one  of  the  old  prophets,  or  he 
that  should  come  ?  But  not  merely  while  on  the  earth  was  he  the 
object  of  anxious  interest  and  inquiry.  Long  lines  of  prophecy 
pointed  to  him,  commencing  from  the  day  when  the  darkness  of 
the  fall  was  relieved  by  the  light  that  beamed  forth  from  the  an- 
nouncement of  the  woman's  seed.  Abraham  rejoiced  to  see  his 
day.  David  spoke  of  him.  Isaiah  saw  his  glory,  and  all  the 
prophets  inquired  and  searched  diligentli/,  searching  what  or  ivhat 
manner  of  time  the  Spirit  of  Christ  did  signify  ivhen  it  testified  before- 
hand the  sufferings  of  Christ,  and  the  glory  that  shoidd  follow,  1  Pet. 
i.  10,  11.  And  not  alone  by  holy  men  were  thoughts  of  Christ 
exercised.  It  is  no  exaggeration  but  simple  truth  to  say  that 
from  the  throne  of  God  on  high,  to  the  lowest  depths  of  hell  be- 
neath, there  is  no  being  created  or  uncreated,  to  whom  it  is  not 
a  question  of  the  deepest  interest.  What  thinkest  thou  of  Christ  f 
Let  us  then  consider  what  is  thought  of  Christ  by  the  different 
orders  of  intelligent  and  moral  beings,  with  whose  existence  and 
nature  the  Bible  makes  us  acquainted. 

We  might  commence  our  inquiries  with  Him  who  is  from 
everlasting  to  everlasting,  but  let  us  rather  first  ask  what  is 
thought  of  Christ,  by  those  beings  the  deepest  sunk  in  sin,  and 
the  most  miserable  whom  the  universe  contains.  That  old  ser- 
pent the  devil,  with  his  legions  of  fallen  angels  were  once  glorious 


436  WHAT   THINK  YE   OF   CHRIST? 

and  happy  inhabitants  of  the  upper  sanctuary.  They  might  have 
continued  there  through  unending  ages,  amidst  ever  increasing 
felicities,  but  sin  entered  in,  how,  we  know  not,  and  they  fell. 
"  From  the  bosom  of  bliss — to  the  bottomless  deep."  How 
long  they  remained  in  their  dark  prison-house  before  our  world 
was  created  it  does  not  concern  us  to  know.  We  are  first  inform- 
ed of  their  existence  and  nature  in  the  sad  story  of  our  first  pa- 
rents' fall,  but  blessed  be  God,  the  same  page  which  tells  us  of 
this  arch  enemy 's  too  successful  wiles,  tells  us  also  of  one  stronger 
thati  he,  who  shall  yet  bruise  the  serpent's  head,  and  tread  Satan 
under  our  feet.  For  a  time  it  may  be,  Satan  thought  his  triumph 
was  complete. .  He  saw  our  first  parents  seduced  into  his  snares, 
and  his  hellish  heart  rejoiced  in  the  expectation  that  they  and  all 
their  posterity  should  follow  him  to  his  gloomy  dungeon.  But 
how  must  he  have  been  amazed  when  he  heard,  amidst  the  thun- 
ders of  the  curse  upon  his  head,  the  announcement  of  the  seed 
of  the  woman  who  was  to  deliver  the  captives  of  the  mighty  and  the 
prey  of  the  terrible  one,  Is.  xlix.  25.  From  that  time  we  may  sup- 
pose him  to  look  with  the  most  anxious  curiosity  for  new  revela- 
tions of  Him  that  should  come.  He  would  scan  every  prophecy 
— he  would  mark  every  providence — he  would  go  to  and  fro 
through  the  earth  and  laalk  up  and  down  in  it,  Job  i.  7,  to  learn 
more  of  Him  whom  he  had  so  much  reason  to  fear.  Something 
he  must  have  known  well,  but  it  seems  to  have  pleased  God  to 
keep  him  in  a  most  perplexing  state  of  ignorance  and  partial  in- 
formation, in  consequence  of  which  every  scheme  he  tried  to 
avert  the  threatened  danger  only  reverted  with  redoubled  force  on 
his  own  devoted  head.  When  Christ  was  born,  Satan's  malice 
and  power  were  exerted  with  increased  zeal.  He  sought  to  slay 
him  in  infancy.  He  dogged  his  steps  through  life.  Though 
he  heard  the  voice  from  heaven  proclaim.  This  is  my  heloued  Son, 
yet  immediately  afterwards  he  dared  to  spread  his  temptations 
before  him,  and  even  asked  him  to  fall  down  and  worship  him, 
Matt.  iv. 

Fellow-Christian,  beware  of  this  great  adversary.  He  who 
tempted  your  Lord,  will  not  spare  you.  He  followed  our  Lord 
with  temptations  all  his  life.  He  set  wicked  men  on  to  deeds  of 
the  foulest  wickedness.  He  taught  them  to  despise,  to  scorn,  to 
reproach,  to  revile,  to  persecute,  and  to  slay  the  Lord  of  life  and 
glory.  When  the  close  of  our  Saviour's  life  approached,  the 
malice  and  exertions  of  the  devil  seem  to  have  been  redoubled, 


WHAT  THINK   YE   OF   CHRIST?  437 

and  the  sacred  historian  informs  ns  of  one  fact  which  sets  this 
before  us  in  the  clearest  light.  You  are  aware  that  in  the  days 
when  our  Lord  tabernacled  in  flesh,  many  men  were  possessed 
with  devils.  In  all  these  cases,  however,  they  were  inferior 
spirits  of  evil  who  entered  into  the  bodies  of  the  men  they  tor- 
mented. You  are  aware  that,  in  the  original  Greek,  they  were 
damovEoi,  demons,  by  whom  these  unhappy  men  were  possessed. 
The  8ia6o\og,  the  devil  himself,  is  not  said  to  have  entered  into 
any  person.  But  when  the  time  came  that  Christ  Avas  to  be 
delivered  up,  by  the  hand  of  one  of  his  own  disciples,  the  devil 
would  trust  none  of  his  inferior  angels  to  spirit  on  the  wretched  man 
to  the  deed.  The  case  was  too  important  to  entrust  to  any  sub- 
ordinate. Not  merely  did  the  devil  put  it  into  the  heart  of  Judas 
Iscariot  to  betray  him,  John  xiii.  2.  The  evangelists  Luke  and 
John  tell  us  expressly,  that  Satan  entered  into  him,  Luke  xxii.  3, 
John  xiii.  27.  He  felt  that  his  kingdom  depended  on  the  move 
then  about  to  be  made,  and  no  malice  or  power  that  hell  could 
muster  was  wanting  in  the  hour  of  conflict.  You  know  the 
result.  To  the  devil  it  may  have  seemed  that  the  victory  was 
gained,  when  he  saw  the  Saviour  expire  on  the  cross — saw  the 
spear  enter  his  heart,  and  his  body  laid  in  its  cold  and  silent 
grave.  In  all  this,  my  brethren,  you  see  a  part  of  what  Satan 
thought  of  Christ.  You  see  the  length  to  which  he  would  go  in 
his  hatred  and  opposition,  and  may  suppose  that  his  heart  was 
filled  with  exultation  as  he  saw  his  deep-laid  schemes  prosper,  and 
he  against  whom  he  plotted  laid  low  in  death. 

But  Satan  had  other  thoughts  of  Christ  than  those  of  malice. 
Deep  as  was  his  hatred  of  our  Lord,  it  could  not  have  been  deej^er 
than  his  fear.  He  must  have  ever  felt  when  in  his  presence  that 
he  stood  before  his  superior,  and  though  at  times  he  raged  like 
a  wild  bull,  or  a  monster  of  the  deep,  yet  ever  and  anon,  he  felt 
the  hook  in  his  nose,  and  the  bridle  in  his  lips,  and,  however  unwil- 
lingly, was  forced  to  turn  hack  hy  the  uxiy  in  lohich  he  came,  Is. 
xxxvii.  29. 

It  is  most  instructive  to  note  the  conduct  of  our  Lord  toward 
this  arch-enemy.  You  find,  in  all  the  New  Testament,  not  the 
shghtest  trace  that  our  Saviour  ever  feared  him.  With  what  a 
majestic,  yet  calm  and  holy  serenity,  he  ever  speaks  to,  or  of  him  ! 
For  wise  and  holy  purposes,  he  suffered  his  presence  and  endured 
his  temptations,  and  felt  the  utmost  stretch  of  his  malice  ;  but  all 
with  unalterable  calmness  and  self-possession.     When  he  pleased, 


438  WHAT  THINK   YE   OF   CHRIST? 

he  could  say  to  the  bold  intruder,  Oet  thee  behind  me — and  Satan 
obeyed.  One  after  another  as  the  victims  of  Satan's  power  were 
brought  to  his  notice,  he  loosed  their  bands — opening  the  closed 
ear,  loosing  the  tied  tongue,  making  straight  the  long  bent  body, 
driving  out  the  entrenched  foe,  and  proclaiming  himself  the  sove- 
reign Lord.  Devils  trembled  in  his  presence.  What  have  xoe  to 
do  with  thee^  Jesus  of  Nazareth  ?  Art  thou  come  to  destroy  us  ?  I 
beseech  thee,  torment  me  not.  I  hnoiv  thee  tvho  thou  art^  the  holy  one 
of  God,  Luke  iv.  84.  These  were  the  testimonies  that  his  presence 
sxtorted  from  them.  Yea,  though  a  legion  of  evil  spirits  had 
entered  into  one  man,  yet  must  i\xQy  all  obey  his  solitary  word — 
and  beseech  him  not  to  command  them  to  go  out  into  the  deep,  Luke 
viii.  31 ;  and  such  became  their  terror  when  he  appeared,  that  at 
the  last  he  suffered  them  not  to  speak.  They  knew  that  he  teas  the 
Christ,  Luke  iv.  41. 

If  such  the  fear  the  devils  had  of  Christ,  when  he  came  not 
to  judge,  but  to  suffer,  what  will  it  be  when  he  shall  come  not  to 
suffer,  but  to  judge?  He  will  come,  he  will  judge  them,  he  will 
sentence  them,  and  confine  them  forever  in  everlasting  chains 
and  darkness.  They  know  it  well,  and  fear  and  hate  him  too. 
Therefore,  my  brethren,  while  3^ou  be  on  your  guard  against  the 
devil,  and  watch  and  be  vigilant  lest  he  devour  you,  yet  ma}^  you 
comfort  your  hearts  with  the  joyful  truth,  that,  if  ye  resist  the 
devil,  he  must  flee  from  you,  and  however  much  he  may  harass 
you  now,  yet  assuredly  the  God  of  peace  shall  bruise  Satan  under 
your  feet  shortly,  Eom.  xvi.  20,  and  in  your  home  in  the  skies  you 
shall  never,  never  again  be  troubled  with  his  devices. 

Ye  are  of  your  father,  the  devil,  and  the  works  of  your  father  ye 
loill  do,  were  words  that  our  Lord  once  addressed  to  men  clothed 
in  flesh  and  blood  like  ourselves,  and  who  thought  themselves  as 
good  as  other  men,  and  as  likely  to  enter  heaven.  These  Avords 
embody  a  truth  of  fearful  moment.  They  are  a  part  of  those 
solemn  teachings  of  our  Lord,  in  which  he  tells  us  that  there  are 
but  two  classes  of  men  in  the  world.  To  most  men  it  seems  that 
the  variety  of  moral  character  in  the  world  is  almost  infinite,  but 
to  the  eye  of  God,  every  son  and  daughter  of  Adam  is  arrayed  in 
one  or  other  of  two  bands,  and  the  answer  to  the  question.  What 
ihinkest  thou  of  Christ  f  decides  to  which  of  them  you  belong. 
The  Bible  acknowledges  only  the  distinction  between  the  seed  of 
the  ivoman,  and  the  seed  of  the  serpent — the  children  of  God,  and 
the  children  of  the  devil.     The  Saviour  tells  us  of  those  that  are 


WHAT  THINK   YE   OF   CHRIST?  439 

for  Mm,  and  those  that  are  against  him;  and  the  apostle,  with  a 
solemnity  that  reminds  us  of  the  judgment-day,  says  to  us,  If  any 
man  love  not  the  Lord  Jesus  Christ,  let  him  he  Anathema,  Maranatha, 
the  Lord  cometh,  1  Cor.  xvi,  22.  These  testimonies  of  the  Scrip- 
ture lead  us  with  sufficient  clearness  to  the  conclusion,  that  all  the 
thoughts  of  the  men  of  this  world  respecting  Christ,  are  either 
those  of  opposition  or  of  love.  There  is  no  middle  ground. 
There  may  be  various  degrees  of  opposition,  as  there  are  various 
degrees  of  love,  but  to  one  or  other  of  these  classes  must  all  men 
belong. 

Leaving  out  of  view,  for  the  present,  the  vast  mass  of  our 
fellow-men  who  have  never  heard  of  Christ,  and  who,  therefore, 
will  not  be  judged  by  his  gospel,  we  may  confine  our  inquiry 
solely  to  those  who  live  in  Christian  lands,  and  are  nominal  pro- 
fessors of  the  faith  of  Christ.  If  we  ask,  then,  What  think  ye  of 
Christ  ?  what  answer  shall  we  get  ?  It  may  be  remarked  here, 
that  no  right  thoughts  of  Christ  are  ever  held,  except  as  taught 
by  the  Holy  Spirit,  whose  great  office  it  is  to  take  of  the  things 
of  Christ  and  show  them  unto  men.  But  many  of  those  who 
profess  the  name  of  Christ,  are  not  taught  by  the  Spirit  of  God. 
What  thoughts  can  such  as  these  have  of  Christ  ?  They  may 
think  of  him  as  some  eminent  teacher,  but  as  to  any  further  or 
soul-saving  knowledge  of  him,  they  are  utterly  destitute. 

There  is  again  another  class,  and  it  is  also  large,  who  possess 
a  tolerably  accurate  and  extensive  knowledge  of  the  doctrines  re- 
specting Christ,  and  of  the  facts  of  his  history,  but  their  knowl- 
edge is  all  speculative  and  dead.  There  are,  again,  those  who 
look  on  Christ  with  veneration  and  esteem,  as  the  young  ruler 
did,  and  would  gladly  learn  what  they  must  do  to  be  saved  ;  but 
when  it  comes  to  the  strict  command.  Sell  all  that  thou  hast,  take  up 
the  cross,  and  follow  him,  Matt.  xix.  21,  it  is  more  than  they  can 
do,  and  they  go  away  sorrowful — not,  be  it  observed,  sorrowful 
because  they  do  not  love  Christ,  but  sorrowful  because  they  can- 
not love  Christ  and  the  world  too.  Now  most  of  the  persons  just 
referred  to  are  very  loth  to  acknowledge  themselves  the  opposers 
and  the  enemies  of  Christ,  and  when  Ave  bring  the  charge  home 
upon  them,  they  are  apt  to  deny  it,  and  even  with  apparent  in- 
dignation. But  what  saith  the  Scripture  ?  Re  that  is  not  ivith,  is 
against.  Even  by  your  own  showing,  you  are  not  with  Christ, 
for  you  reject  his  yoke  as  one  too  heavy  to  bear,  and  his  laws  as 
too  strict  to  be  observed.     You  stand  aloof  from  the  church  of 


440  WHAT   THINK   YE   OF   CHRIST? 

God,  you  shut  your  eyes  to  your  own  danger,  and  your  ears  to 
the  warnings  that  you  hear.     You  turn  away  from  the  service  of 
the  Saviour,  and  prefer  the  gratification  of  your  own  appetites 
and  desires  to  the  narrow  path  of  self-denial  and  obedience. 
Your  answer  therefore  to  the  question.  What  think  ye  of  Christ  ? 
is  sufficiently  obvious.     You  say  in  effect,  and  you  act  it  in  your 
lives,  We  see  no  great  beauty  in  Christ,  nor  desirableness  in  his 
service.     For  ourselves,  we  prefer  to  seek  first  the  things  of  this 
"world,  and  to  feast  ourselves  on  its  pleasures.     If  at  the  last  it 
must  be  so,  then  will  we  endeavor  at  the  end  of  our  days  to  be- 
come religious  enough  to  get  to  heaven.     Alas,  my  impenitent 
friends  !  it  is  very  plain  what  you  think  of  Christ.     To  you  he  is 
a  root  out  of  a  dry  ground ;  he  hath  no  form  or  comeliness^  and  when 
you  see  him^  there  is  no  beauty  in  him  that  you  should  desire  hvn,  Is. 
liii.  2.     You  are  not  the  friends  of  Christ,  and  though  you  do  not 
openly  oppose  him,  it  is  because. you  prefer  a  negative  opposition, 
a  mere  neglect,  to  open  hostility.     But  this  plea  will  not  avail 
you — How  shall  you  escape,  if  you  neglect  this  great  salvation?  Heb. 
iL  3.     But  all  the  opposers  of  Christ  are  not  satisfied  with  this 
mere  negative  opposition  and  disregard.     There  are  many,  who, 
in  answer  to  the  question.   What  think  ye  of  Christ?  show  them- 
selves most  plainly  to  be  the  children  of  the  devil.     I  refer  here 
to  all  who  openly  despise  the  religion  and  persecute  the  followers 
of  Christ,  and  by  persecution.     I  mean  not  simply  that  outward 
form  which  torments  the  bodies  of  its  victims,  but  that  more  pol- 
ished style,  Avhich  satisfies  itself  with  ridicule,  and  jest,  and  scorn, 
and  plumes  itself  on  being  too  liberal-minded  to  be  entrammelled 
with  old  wives'  fables,  and  silly  superstitions,  as  many  vainly  speak. 
In  this  class  of  open  opposers  must  be  ranged  all  those  who  re- 
ject any  part  of  God's  revelation,  or  who  set  themselves  against 
any  of  its  truths,  and  especially  the  truths  that  refer  more  directly 
to  the  Saviour.     How  fearful  it  is  to  hear  the  blasphemies  that 
some  men  utter  against  the  Lord  of  glory  !  strange  that  any  can 
allow  themselves  to  utter  a  word  against  him,  whose  every  word 
was  kindness,  and  every  thought  was  love.     And  yet  who  knows 
not  that  in  our  own  days  there  are  organized  bands  of  men,  whose 
chief  object  is  to  put  down  ever}'  remembrance  of  Christ,  and 
whose  chief  glory  is  in  their  success  in  turning  any  away  from  the 
service  of  the  Saviour.     Verily  all  such  are  of  their  father  the 
devil,  and  the  works  of  their  father  they  do.     But  my  impenitent 
and  unbelieving  hearers,  wherein  do  you  differ  from  them  ?     As 


WHAT  THINK  YE   OF   CHRIST?  441 

long  as  you  have  not  enrolled  yourselves  on  the  Lord's  side,  you 
are,  in  accordance  with  his  own  declaration,  among  his  enemies, 
and  there  is  nothing  but  the  restraints  of  his  providence,  in  the 
circumstances  of  your  early  education  and  companions,  and  the 
unseen  influences  of  his  common  grace,  that  prevents  you  from 
joining  with  these  bold  opposers.  And  let  me  tell  you,  as  I  do 
with  all  sadness,  and  with  the  hope  that  it  may  lead  you  to  re- 
flection and  repentance,  that  unless  you  repent  and  come  out 
boldly  on  the  Lord's  side,  the  time  is  not  far  distant  when  you 
will  be  visibly  associated  even  with  the  vilest  of  those  who  now 
profane  the  name  of  Christ.  Yea,  the  time  is  not  distant — but 
may  God  grant  you  grace  to  escape  it — when  you  must  take  up 
your  portion  with  the  spirits  of  the  lost,  and  join  with  them  in 
execrations  on  the  name  of  Jesus,  every  execration  only  sinking 
you  deeper  in  sin,  and  heaping  added  misery  on  your  own  heads. 
Oh  turn  ye,  why  will  ye  die  ?  There  is  yet  time  for  repentance, 
there  is  yet  room  for  hope.  Do  not,  I  beseech  you,  as  you  value 
your  own  immortal  souls,  do  not  longer  run  the  fearful  risk  of 
being  numbered  with  those  who  when  they  hear  the  question, 
What  think  ye  of  Christ?  are  forced  to  gnash  their  teeth  in  bitter 
sorrow  and  unavailing  remorse.  It  will  be  a  part,  and  one  of  the 
bitterest  parts,  of  the  pains  of  hell,  to  think  of  Christ  and  his  sal- 
vation, to  see  how  lovely  he  is,  and  yet  hate  him  for  that  loveli- 
ness as  Satan  does. 

From  this  painful  subject  let  us  turn  to  contemplate  a  more 
pleasing  picture.  We  have  seen  that  altogether  lovely  as  Christ 
is,  there  are  yet  beings  in  our  universe  so  miserable  and  so  vile 
that  they  hate  his  very  loveliness.  It  is  yet  more  painful  to  re- 
flect, that  we  ourselves  are  acquainted  and  in  daily  association 
with  many,  who,  however  their  real  feelings  may  lie  buried  now, 
will  yet  one  day  hate  him  as  bitterly  as  any  atheist  that  ever 
lived.  How  fearful  a  thing  must  sin  be,  that  can  produce  a  re- 
sult so  horrible  as  this.  It  extracts  deadly  poison  from  the  fair- 
est flowers,  it  changes  honey  into  gall,  it  defaces  God's  image  in 
his  creatures,  it  defiles  God's  beauty  in  his  works,  it  hurls  its  en- 
venomed shafts  alike  against  the  throne  of  the  Almighty,  and 
against  the  son  of  his  love,  it  rushes  madly  on  the  thick  bosses 
of  Jehovah's  buckler,  and  even  when  bound  in  chains  and  ever- 
lasting darkness,  it  vents  its  spite  in  rage  and  hatred  against 
heaven.  And  this  sin,  this  fearful  thing,  my  Christian  hearers,  it 
dwells  in  your  bosom  and  in  mine,  and  there  is  nothing  but  di- 


442  WHAT  THIXK  YE   OF   CHRIST? 

vine  grace  that  can  prevent  it  showing  its  nature  and  working  its 
purposes,  as  fully  in  you  and  me,  as  in  Voltaire,  or  Paine,  or  even 
in  the  spirits  of  darkness  themselves.  Oh  who  shall  deliver  us 
from  this  body  of  death  ?  Thanks  he  to  God  who  giveth  us  the  victory 
through  our  Lord  Jesus  Christ. 

To  one  who  knew  nothing  of  sin,  it  would  seem  incredible 
that  it  can  extend  to  such  fearful  depths  of  iniquity.  To  one 
who  has  seen  sin,  it  seems  well  nigh  incredible  that  the  sinner  can 
ever  be  changed  and  made  a  friend  of  God.  But  the  wondrous 
grace  of  Christ — that  grace  which  brought  him  from  his  throne  in 
the  heavens  to  the  cross  and  the  grave — that  grace  can  accom- 
plish it.  It  can  reach  beneath  the  lowest  depth  of  sin,  and  exalt 
him  who  had  been  a  blasphemer  to  the  highest  seat  in  glory,  j^ut- 
ting  a  new  song  into  his  mouth,  even  praise  to  our  God.  It  can  so 
change  the  hard  and  stubborn  heart,  that  he  who  verily  thought 
with  himself  that  he  ought  to  do  many  things  contrary  to  the 
name  of  Jesus  Christ  of  Nazareth,  shall  become  a  preacher  of  the 
faith  he  once  destroyed.  Let  us  then  consider  what  they  think 
of  Christ,  who  by  his  grace  are  rescued  from  the  fearful  state  of 
misery  and  sin  in  which  we  all  find  ourselves  by  nature,  Eph.  ii. 
8.  I  shall  not  stop  to  ask  what  is  thought  of  Christ  by  the  cold 
formalist,  who  has  put  on  the  outward  robe  of  a  profession  of  re- 
ligion, but  whose  heart  never  beat  at  the  mention  of  his  name. 
Nor  shall  I  delay  to  ask  what  those  think  of  Christ,  who,  though 
charity  may  hope  they  are  really  his  servants,  yet  give  but  feeble 
evidences  of  their  love  to  him.  Let  us  rather  ask  what  they 
think  who  know  him  best,  and  have  lived  in  the  nearest  inter- 
course and  communion  with  him?  What  do  they  think  of 
Christ,  who  are  held  up  to  the  church — not  for  her  worship  as 
part  mediators  with  Christ,  but  as  examples  whom  we  are  to  fol- 
low in  so  flir  as  they  followed  him  ?  Look  at  the  apostles,  who 
followed  Christ  in  his  tribulations,  and  shall  sit  on  thrones  in  the 
regeneration.  Even  while  poor  and  despised  by  men,  they  could 
say.  We  believe  and  are  sure  that  thou  art  the  Son  of  God,  John  vi. 
69.  With  what  veneration  did  the  favored  disciples  look  on  him 
when  they  saw  him  transfigured  in  the  mount !  With  what  as- 
tonishment when  they  saw  him  quell  the  boisterous  winds,  and 
calm  the  raging  waves  !  With  what  admiration,  as  they  saw  the 
few  loaves  multiply,  till  the  wants  of  assembled  thousands  were 
satisfied  !  How  did  they  hang  on  his  lips,  and  mark  his  words, 
and  treasure  up  his  sayings !     When  sadness  overwhelmed  his 


WHAT  THINK  YE   OF   CHRIST?  443 

soul,  liow  did  they  fall  back  in  solemn  awe,  fearing  to  intrude  into 
the  mysteries  they  could  not  comprehend.  Listen  to  the  voice  of 
the  ardent  Peter — /  am  ready  to  go  with  thee  both  into  prison  and 
to  death,  Luke  xxii.  33,  likewise  also  said  they  all,  Matt.  xiv.  31. 
This  was  no  empt}'-  boast.  Although  (alas  for  the  frailty  of  man) 
even  Peter,  in  an  hour  of  Satan's  active  malice,  denied  his  Lord, 
and  all  the  ^isciples  forsook  him  and  fled,  yet  the  denial  was  but 
for  a  moment,  the  desertion  was  but  for  a  time,  bitter  tears  were 
shed  for  the  one,  long  devotion  came  after  the  other,  and  the  lives 
of  one  and  all,  and  their  triumphant  deaths  by  the  sword  or  the 
stones  of  the  multitude,  or  the  inverted  cross,  all  showed  that  for 
his  sake  they  counted  not  their  lives  dear  unto  them.  Listen  to 
Thomas,  when  the  last  remnant  of  unbelief  is  removed  from  his 
mind,  and  he  exclaims  Ily  Lord  and  my  God,  John  xx.  28,  or  the 
beloved  disciple,  the  only  one  of  that  little  band  who  escaped  a 
violent  death,  as  he  closes  the  inspired  volume  with  those  words 
of  earnest  faith  and  strong  desire,  Even  so,  Lord  Jesus,  come  quicJdy, 
Eev.  xxii.  20. 

From  these  examples  it  is  not  hard  to  gather  what  the 
apostles  thought  of  Christ.  But  let  us  consider  a  little  more 
particularly  what  he  thought  of  Christ,  who,  more  than  any  of 
the  apostles,  is  held  up  for  our  example,  and  to  whose  pen  we 
owe  nearly  one  half  of  the  New  Testament — Saul  of  Tarsus,  who 
'is  also  called  Paul. 

What  this  once  bitter  persecutor,  and  afterwards  zealous  and 
successful  preacher  of  the  gospel,  thought  of  Christ,  is  easily 
gathered  both  from  his  actions  and  his  words ;  and  may  be  seen 
alike  in  what  he  gave  up  for  Christ,  in  what  he  did  for  him,  in 
what  he  endured  for  his  sake,  and  in  what  he  hoped  for  from 
him. 

We  know  not  much  of  the  early  history  of  Paul.  He  is  first 
brought  to  our  notice  in  the  martyrdom  of  Stephen,  to  whose 
death  he  was  consenting.  He  was  a  citizen  of  Tarsus,  no  mean 
city,  enjoyed  the  privileges  of  a  Koman  citizen  by  birth,  was  read 
in  Grecian  literature,  was  thoroughly  instructed  in  Jewish  lore, 
being  brought  up  at  the  feet  of  Gamaliel,  and  every  privilege  that 
a  Hebrew  could  boast  was  his.  Distinguished  by  his  zeal  for 
Judaism,  he  early  gained  the  confidence  of  the  high  priest  and 
elders  of  the  nation.  What  brighter  prospects  than  these  could 
he  have  or  desire  ?  for  his  ambition,  be  it  observed,  was  not  for 
money,  or  ease,  or  luxury.     He  had  higher  aims,  being  zealous 


444  WHAT   THINK   YE   OF   CHRIST? 

for  the  law  of  God,  in  the  only  nation  where  that  law  was  known, 
and  his  breathing  out  slaughter  and  vengeance  against  the  fol- 
lowers of  Christ,  was  but  acting  as  he  in  conscience  verily  thought 
he  ought  to  act.  But  in  a  moment  how  changed  is  the  scene ! 
He  hath  seen  the  Lord,  he  hath  heard  his  voice,  he  hath  received 
his  baptism,  and  now  what  becomes  of  his  birth  and  learning,  his 
Jewish  descent  and  privileges — the  things  that  were  gain  to  him  ? 
Hear  his  own  words,  What  things  were  given  to  ms  those  I  counted 
loss  for  Christ.  His  was  no  empty  boast,  or  futile  aspiration  of  a 
retired  scholar  in  his  study,  who  in  his  dreams  builds  airy  castles, 
and  forms  high  resolutions,  which  his  sober  waking  thoughts  do 
not  enable  him  to  carry  out,  for  the  apostle  further  ssijs,  Yea, 
doubtless,  audi  count  all  things  hut  loss  for  the  excellency  of  the  knowl- 
edge of  Christ  Jesus  my  Lord:  for  ivhoni  I  have  stiffered  the  loss  of 
all  things,  and  do  count  them  hut  dung,  that  I  may  win  Christ,  Phil, 
iii.  7,  8.  Such  were  what  Paul  gave  up  for  Christ.  Do  you  ask 
what  he  did  for  him?  Take  the  map  and  follow  him  in  all  his 
journeys  and  voyages,  now  beating  along  the  Sj'rian  coasts,  now 
boldly  venturing  out  on  the  bosom  of  the  Mediterranean  sea,  now 
going  a  foot  from  one  place  to  another,  visiting  and  visiting  again 
the  churches  he  had  formed,  his  own  hands  ministering  to  his 
necessities  the  while.  See  him  preaching  Christ  alike  in  Jerusalem 
and  Damascus,  in  Antioch  and  Ephesus,  in  Corinth  and  in  Rome,  on 
the  ship's  deck,  in  the  private  room,  to  a  few  women,  or  to  the  Epi- 
cureans and  Sophists.  Hear  him  say,  From  Jerusalem  round  about 
to  lllyricum  I  have  fully  preached  the  gospel  of  Christ,  and  lam  ready 
to  preach  to  you  that  are  in  Rome  also,  Rom.  xiv.  19.  And  where 
did  he  preach  ?  Not  merely  from  well-lined  pulpits  to  polished 
audiences  sitting  in  comfortable  pews,  reaping  the  fruit  of  other 
men's  labor  and  toil.  No,  it  was  his  ambition  to  preach  Christ 
where  his  name  had  not  before  been  heard,  and  in  his  zeal  he 
proclaimed  himself  debtor  to  the  barbarian  and  the  Greek,  and 
ready  to  become  all  things  to  all  men,  if  he  might  by  any  means 
save  some.  All  these  labors  were  performed  amidst  the  endur- 
ance of  sufferings  and  privations  that  might  appal  a  giant,  or  task 
an  angel's  strength.  He  knew  that  in  every  city  bonds  and  afflic- 
tions awaited  him.  Acts  xx.  13,  yet  still  went  he  forth  to  his 
work.  He  had  been  told  how  great  things  he  must  suffer  for  the 
name  of  Jesus,  Acts  ix.  16,  yet  still  he  was  undismayed.  Full  six 
years  before  he  lost  his  life  by  the  Roman  sword,  and  before  he 
had  endured  any  of  the  trials  of  his  long  imprisonment  in  Judea, 


WHAT  THINK  YE   OF   CHRIST?  445 

or  the  perils  and  discomforts  of  his  voyage  to  Italy,  or  the  weari- 
gome  chain  with  which,  for  two  years,  he  was  bound  in  Eome, 
he  wrote  to  the  Corinthians  in  these  words,  Of  the  Jews  five  times 
received  I  forty  stripes  save  one.  Thrice  was  I  beaten  with  rods,  once 
was  I  stoned,  thrice  I  suffered  shipwreck,  a  night  and  a  day  have  I 
been  in  the  deep ;  In  journey ings  often,  in  perils  of  waters,  in  perils 
of  robbers,  in  perils  by  mine  own  countrymen,  in  perils  by  the  heathen, 
in  perils  in  the  city,  in  perils  in  the  wilderness,  in  perils  in  the  sea,  in 
perils  among  false  brethren;  in  weariness  and  painfulness,  in  ivatch- 
ings  often,  in  hunger  and  thirst,  in  fastings  often,  in  cold  and  naked- 
iiess.  Besides  those  things  that  are  ivithout,  that  ivhich  cometh  iipon  me 
daily,  the  care  of  all  the  chicrches,  2  Cor.  xi.  24-28.  Did  all  these 
things  appal  him,  or  make  him  think  less  of  Christ?  Far  from 
it,  for  he  says,  God  forbid  that  I  should  glory  save  in  the  cross  of  our 
Lord  Jesus  Christ,  Gal.  vi.  14.  Did  all  these  things  weary  him 
of  the  service,  or  lessen  his  love  of  the  Saviour  ?  Far,  far  from 
it.  Look  through  his  epistles.  Did  it  ever  occur  to  you  to  note 
how  often  he  uses  the  name  of  Christ  ?  Not  merely  is  it  in  the 
beginning  and  the  end  of  every  epistle, — not  merely  is  it  the  main 
subject  of  his  writing,  but  you  can  hardly  find  a  sentence  in  some 
of  the  epistles,  in  which  that  beloved  name  does  not  occur.  How 
well  might  he  have  said, 

"Jesus!  I  love  thy  charming  name, 
'Tis  music  to  mine  ear, 
Fain  -would  I  sound  it  out  aloud 
That  heaven  and  earth  might  hear." 

And  how  truly  might  he  have  added,  in  the  words  of  another 

hymn, 

"  Dear  name  I  the  rock  on  which  I  build. 
My  shield  and  hiding-place. 
My  never  failing  treasury  filled 
With  boundless  stores  of  grace." 

These  were  what  Paul  gave  up  for  Christ,  these  were  what  he 
did  and  endured  for  him.  It  were  long  to  enumerate  all*  he 
hoped  for  from  him,  but  he  himself  has  given  an  abstract  both 
of  what  he  did  for  Christ,  and  of  what  he  hoped  for  from  him. 
Writing  to  Timothy  he  says,  /  have  fought  a  good  fight,  I  have 
finished  my  course,  I  have  kept  the  faith :  henceforth  there  is  laid  up 
for  me  a  crown  of  righteousness,  tvhich  the  Lord,  the  righteous  Judge^ 
shall  give  me  at  that  day;  and  not  to  me  only,  but  to  all  tJiem  also 
that  love  his  appearing,  2  Tim.  iv.  7,  8. 


446  WHAT  THINK  YE   OF  CHRIST? 

I  will  not  weaken  with  words  the  impression  left  on  your 
minds  of  what  the  apostle  Paul  thought  of  Christ,  but  I  would 
simply  ask  you  in  how  far  you  can  subscribe  to  what  he  has 
said  ?  Surely  your  hearts  must  respond  to  his  words,  and  you 
must  feel  that  neither  did  he  give  up  too  much,  nor  do  too  much, 
nor  suffer  too  much  for  Christ,  nor  hope  for  too  much  from  him. 

Bright  angels  in  heaven,  and  ye  spirits  of  the  just  made  per- 
fect, who  cast  your  crowns  at  his  feet,  what  think  ye  of  Christ ! 
Oh  brethren,  would  that  we  could  hear  the  songs  of  the  upper 
sanctuary !  Would  that  we  could  see  the  throngs  who  stand 
upon  the  sea  of  glass  with  the  harps  of  God.  They  sing  the  song 
of  Moses  the  servant  of  God,  and  the  song  of  the  Lamb.  But 
this  sight  is  reserved ;  if  we  are  his  we  shall  not  only  heart  hose 
songs,  but  shall  ourselves  j(9in  that  triumphant  throng.  In  the 
meantime  it  is  not  forbidden  to  us  to  read  of  the  angel  visits 
made  from  the  paradise  above.  They  looked  forward  to  his  birth 
with  an  eagerness  even  greater  than  that  of  men.  Gabriel,  who 
stands  in  the  presence  of  God,  came  down  to  announce  the  birth 
of  his  forerunner,  and  came  down  again  to  salute  the  virgin 
mother  of  our  Lord.  Angel  bands  flew  down  to  the  earth  when 
he  was  born.  They  watched  over  him,  they  ministered  unto 
him.  Moses  and  Elijah  came  from  their  thrones  above  to  talk 
with  him  on  the  holy  Mount.  Angels  were  ever  around  his 
path.  He  had  but  to  speak  and  more  than  twelve  legions  of 
angels  would  appear.  Did  it  ever  occur  to  you  to  ask  what  that 
angel  thought  of  Christ,  who  stood  by  him  in  his  hour  of  agony 
in  the  garden  ? — or  what  he  thought  who  came  to  roll  away  the 
stone  from  the  sepulchre  ?  It  was  a  festival  day  in  heaven  when 
Christ  rose  again  from  the  dead.  White-robed  angels  came  down 
to  tell  the  news  to  the  weeping  disciples ;  and  angels  stood  by 
when  a  cloud  received  him  out  of  their  sight. 

The  chariots  of  Ood  are  twenty  thousand,  even  thousands  of  angeh. 
The  Lord  is  among  them  as  in  Sinai  in  the  holy  place.  Thou  hast 
ascended  on  high,  thou  hast  led  captivity  captive ;  thou  hast  received 
gifts  for  men,  yea,  for  the  rebellious  also,  that  the  Lord  Ood  might  dwell 
among  them,  Ps.  Ixviii,  17,  18.  The  angels  delight  to  look  into 
these  things.  They  are  ministering  spirits  sent  forth  to  minister 
to  them  who  shall  be  heirs  of  salvation.  There  may  be  some  of 
them  present  in  this  room  now,  wondering  why  we  think  so  little 
of  Christ.  Listen  to  the  voice  of  the  apostle  John,  And  I  beheld, 
and  I  heard  the  voice  of  many  angels  round  about  the  throne,  and  the 


WHAT  THINK  YE  OF  CHRIST?  447 

leasts  and  the  elders  ;  and  the  number  of  them  teas  ten  thousand  times 
ten  thousand^  and  thousands  of  thousands  ;  saying  ivith  a  loud  voice^ 
Worthy  is  the  Lamb  that  was  slain  to  receive  i^ower^  and  riches^  and 
luisdom^  and  strength^  and  glory,  and  honor  and  blessing.  And  every 
creature  which  is  in  heaven,  and  on  the  earth,  and  under  the  earth, 
and  such  as  ai'e  in  the  sea,  and  all  that  are  in  them,  heard  I  saying, 
Blessing,  and  honor,  and  glory,  and  power,  be  unto  him  that  sitteth 
upon  the  throne,  and  unto  the  Lamb  forever  and  ever.  And  the  four 
beasts  said.  Amen.  And  the  four-and-twenty  elders  fell  down  and  wor- 
shipped him  that  liveth  forever  and  ever,  Eev.  v.  11-14. 

May  we  now  with  all  reverence,  humbly  ask — ^^Vhat  doth 
God  the  everlasting  Father  think  of  his  son  Jesus  Christ  ?  Breth- 
ren, I  fear  to  approach  this  part  of  our  subject.  My  words  and 
your  thoughts  alike  must  fall  so  utterly  short,  that  it  is  but  dark- 
ening counsel  by  words  without  knowledge  to  attempt  to  answer 
the  question.  It  cannot  be  done  save  in  the  Avords  of  inspiration 
themselves,  and  to  these  I  refer  you. 

In  Prov.  viii.  22-31,  The  Lord  possesseth  me  in  the  beginning 
of  his  way,  before  ever  the  earth  was,  then  was  I  by  him  as  one 
brought  up  with  him;  and  I  was  daily  his  delight,  rejoicing  always 
before  him  ;  rejoicing  in  the  habitable  parts  of  his  earth;  (and  oh,  how 
gracious  are  these  words)  and  my  delights  were  loith  the  sons  of  men. 

In  the  account  of  the  baptism  of  Christ,  Matt.  iii.  16,  17,  La, 
the  heavens  were  opened,  and  he  saiu  the  Spirit  of  God  descending  like 
a  dove,  and  lighting  upon  him;  and  lo!  a  voice  from  heaven  saying. 
This  is  my  beloved  Son,  in  lohom,  I  am  well  p>leased. 

In  the  account  of  the  transfiguration  of  Christ,  Luke  ix,  34,  35, 
a  cloud  overshadowed  them  and  there  came  a  voice  out  of  the 
cloud  saying.  This  is  my  beloved  Son :  hear  him. 

In  this  connection  let  me  simply  repeat  to  you  the  words  of 
Christ,  God  so  loved  the  loorld  that  he  gave  his  only  begotten  Son,  that 
lohosoever  believeth  in  Mm  should  not  perish  but  have  everlasting  life, 
John  iii.  16. 

And  now  as  a  final  answer  to  the  question,  What  think  ye  of 
Christ?  Take  these  words  of  our  Saviour,  No  man  knoweth  the 
Son  but  the  Father.  But  though  it  be  so,  yet  still  he  says  to  each 
of  us.  Come  unto  me  all  ye  that  labor  and  are  heavy-laden,  and  I  ivill 
give  you  rest.  Matt.  xi.  27,  28. 

Shanghai,  July  11, 1847. 


SEKMON    TO    THE    CHINESE. 


TE   NYOH   TSZ'   YING   VUH.       THE  PUNISHMENT  OF  HELL, 


KuH  leang  nyieh,  alia  ting 
mung  yew-ho  nying  kong  kuh 
tsung  jeangdaou,  fuh  che  tsa  le- 
hai.  Hai  yang  le  kaw  joh  ghen 
fuh  che  to  seaou  tsah  soo  yaou 
yew-ho  dung-deen.  Jeang-daou 
fuh  che  tsa  wah.  Kuh  tso- 
sang-e-go  ghen,  ya  m'na  zoh 
ghe-ya  m'na  hae  ghe-soh-e  m'na 
haou  lo-lea-ghe.  Wae  yew, 
kuh  sz'  van  wong  fa.  'Ng  waw 
kuh  tsa  lung  fu  ne? 

Kwoon  foo  tong  kae  chuh 
kaw-16-lai ;  yaou  kaw  ying  vuh, 
Ho-tsea  yaou  tsan-tsan  ghe-go 
deeu — ho-tsea  yaou  tang-tang 
ghe.  Nying  kaw  ko-ko  waw 
tong  kae  sz'-ka-go.  Puh  foo, 
kung  paw  kwoon  foo  vay  kaw 
joh?  Kuh  sz'-kane  nan  lung. 
Wy  yew-ngoh  keen  nying  van 
wong  fa — ho-tsea  sah  nying- 
kaw,  ho-tsea  toeu  tung-se,  kuh- 
sing  wah  sz'-kane:  nying  kaw 
too  sz' ka  wa — "kuh  sz'  m'daou- 
le-go  nying,  tsung  yaou  kaw 
joh,  tsung  yaou  vuh  ghe." 
Alia  ting-mung  nying  sz'  ka 
waw.     Shih-waw    sz'    ka    go. 


At  this  time  we  hear  every- 
body talking  about  the  pirates, 
they  are  so  numerous.  A  large 
number  of  vessels  at  sea  have 
already  been  captured  by  them. 
The  merchant  vessels  neither 
reviled  them  nor  injured  them, 
so  that  they  had  no  excuse  for 
seizing  them.  Besides,  in  so 
doing  they  violate  the  laws  of 
the  empire.  You  will  say,  what 
is  to  be  done  then  ? 

The  officers  ought  to  go  out 
and  seize  them  and  punish  them. 
They  should  behead  them  or 
punish  them  by  whipping. 
Every  one  will  say  that  they 
deserve  thus  to  be  punished. 
But  suppose  the  officers  are  not 
able  to  take  them?  This  is  a 
difficult  matter.  Again — we  see 
that  if  a  man  violates  the  impe- 
rial law — whether  he  commits 
murder  or  is  guilty  of  theft — or 
similar  crimes,  all  men  will  saj^. 
That  is  a  man  destitute  of  prin- 
ciple, he  should  undoubtedly  be 
seized  and  punished.  When 
we  hear  men  say  this  we  agree 


SERMON   TO  THE   CHINESE. 


449 


Pull  foo,  alia  too-be  leite  tsang, 
living  kaw-tsa  way  lung  tsung 
waw — "  m'daou-le-go  nying,  van 
zay  nying  tong  kae  seu  ying- 
vuh?"  Kuh  tsa  kong  kew? 
So  sz'-kane  yaouying-vuh-ghe? 
ISTgoli  waw — sz'  ying  way  tso 
kuli-tsung  sz'-kane  pung  lai  sz' 
wall  sz'-kane.  Yaou  tso  tong 
kae  seu  ying  viili.  Wae  yew — 
tso  wall  sz'-kane,  kuh  sz'  van 
wong  fa,  sz'  dae-man  wong-te, 
yu  kaw  yaou  ying-vuli  glie. 
Wae  yew,  tso  kuh  sing  sz'-kane 
ya  sz'  wah  nying  kaw;  soli-e 
ya  yaou  kaw  ying  vuh.  Kuh 
shih-waw  too  sz'go.  Kulla, 
ngoh  yewih  geen  sz'kane,  yaou 
tay  ngoh  bang  yew  kaw,  waw 
waw  kane. 


Koo-sz'-tseen  tsing  Boo-sa 
zaou  chuh  she-kan-zong  nying 
do-deh  yew-ho  haou-choo  sz'  po 
ghe,  aeu  ghe  tsing-jing  jea  leili 
pae  tsing  zhing-daou,  m'aou  pae 
kaw  Boo-sa,  m'aou  dae-man 
tsing  Boo-sa,  m'aou  lauen  pae 
tsing  Boo-sa.  Wae  yew  fung- 
foo  ghe,  yaou  'heaou  jhing  voo 
mau,  yaou  ae-seih  pih  nying 
zeang  ae  se  eang  go — m'aou  sah, 
m'aou  ying-kane,  m'aou  tau, 
m'aou  shih  hwong,  m'aou  tane. 
Kuh  sing  sz'-kane  too  sz'  tsing 
Boo-sa  fung  foo  nying  kaw. 
Ling  nga  Boo-sa  sz'  ka  waw, 
'"Ng'nuh  nying  fuh  e  ngoh, 
ng'nuhe  yaou  van  ngoh  keae. 


with  them  that  what  they  say 
is  perfectly  correct.  B  ut  I  think 
within  myself — Why  is  it  that 
all  men  say  that  a  man  guilty 
of  crime  should  be  punished? 
I  answer — It  is  because  to  act 
in  this  manner  is  in  its  \ery 
nature  wicked.  These  things 
ought  not  to  be  done.  If  such 
crimes  are  committed  they 
ought  to  be  punished.  Again, 
to  act  thus  wickedly  is  to  vio- 
late the  imperial  law,  and  thus 
to  insult  the  emperor,  and  for 
this  reason  also  they  ought  to 
be  punished.  Further — to  do 
these  things  is  to  injure  men, 
which  is  another  reason  why 
they  ought  to  be  punished. 
What  I  say  is  true.  For  this 
reason  I  have  a  subject  concern- 
ing which,  my  friends,  I  wish 
to  address  you. 

Anciently  the  true  God  cre- 
ated man.  He  bestowed  upon 
him  many  blessings,  and  com- 
manded him  earnestly  and  con- 
stantly to  worship  the  true  God. 
He  commanded  him  also  to 
honor  father  and  mother — to 
love  his  neighbor  as  himself — 
not  to  kill — not  to  commit 
adultery — not  to  steal — not  to 
speak  falsely — not  to  covet. 
He  forbade  him  also  to  worship 
false  gods,  and  idols  of  clay,  in 
contempt  of  the  true  God.  All 
these  tilings  the  true  God  com- 
manded men.  Moreover  God 
said.  If  you  will  not  obey  me, 
and   disregard    my   command - 


29 


450 


SERMON   TO   THE   CHINESE. 


ngoh.  tsing  yaou  kaw  le-hai 
ying-vuh  pij  'ng'nuh."  Nan  kae 
tsing  'ng'nuli  pang-yew  kaw 
tsaug  tsang,  kuh  nying  kae  tsa 
tso  fa?  'Ng  waw,  "tsung  yaou 
fah  sze  kuk  tsing  Boo-sa. 
Tsung  yaou  eglie  tso."  Ko- 
seih  nying  m^na  ka  tso  fa. 
Tsung  alia  te  ih  ko  tsoo  tsung, 
ih  je  lo  lai  taou  king  nang  kae, 
yew  ho  nying  too  eking  van-cleh 
zay.  Alia  kane  kane  she  kan 
zong  nying  m'neh  ih  ku  nying 
way  ting  haou  nying  kaw. 
Tsung  seaou  lai  sz'oeu,  ghe  yew 
zay  ko.  Kuh  sing  seaou  seaou 
go  njing  ya  wa}^  sang  die,  3^a 
way  tsang  zaou,  ya  way  zoh, 
yah  way  shih  hwong,  ya  way 
peen  nying.  Do  che  lai,  yew 
kaw  3^ew  wah  sz'-kane.  Alle 
yew  nying  'm  zay  ko?  'Ng'nuh 
sing-le  tsang  wah  sing-clzeang. 
'Ng'nuh  che  paw  yew  wah  shih 
waw.  'Ng'nuh  ke  sing  zong 
yew  wah  sz'-kane,  Nying  kaw 
yaou  peen  nying  kaw,  kulla, 
ng'nuh  oh-la  mung  koeu,  kae- 
mung,  too  3^ew  so,  yew  shen, 
koe  so-haou-leaou,  shen-haou- 
leaou.  Nying  kaw  way  shih 
hwong,  hway-pong  nying  kaw, 
kulla  nyieh  nyieh  yew  nying 
seang  zoh,  tsang  zaou.  Nying 
kaw  way  tay  nyu-nying  aou- 
tsaou-puh-la  tso  wah  sz'-kane, 
woo  ghe  leaou  fuh  teh. 

Wah  yew  pih  yang  ka  sz'- 
kane.  Yew  nying  tso  zaih,  tso 
jeang  daou.  Yew  nying  kaw 
hae  nying  ming.     Soh  e  hane- 


ment,  I  will  assuredly  visit  you 
with  severe  punishment.  Now 
I  request  you,  my  friends,  to 
consider  what  ought  men  to  do? 
You  will  say.  All  ought  to 
reverence  this  true  God.  All 
ought  to  obey  him.  Alas  I 
men  have  not  done  so.  From 
our  first  parents  down  to  this 
day  all  men  have  already  com- 
mitted sin.  Of  all  mankind  we 
see  not  one  that  is  good.  From 
childhood  up  all  have  sin.  Lit- 
tle children  will  show  anger — 
they  Avill  quarrel,  and  curse  and 
lie,  and  cheat.  As  they  grow 
up  they  become  worse.  Where 
is  there  a  man  that  is  free  from 
sin?  In  our  hearts  we  think 
wicked  thoughts.  With  our 
mouths  we  speak  wicked  words. 
With  our  bodies  we  do  wicked 
deeds.  Men  deceive  and  cheat 
their  fellow-men.  Our  houses 
must  have  doors  and  windows 
that  can  be  fastened  with  locks 
and  bars.  Men  will  lie,  and 
will  cheat  each  other,  therefore 
we  daily  hear  them  cursing  and 
railing  at  each  other.  Men  will 
also  with  wicked  women,  com- 
mit crimes  which  cannot  be 
sufficiently  hated. 


There  are  besides  many  other 
crimes.  There  are  thieves  and 
robbers  and  murderers.  There- 
fore everywhere  there  must  be 


SERMON  TO   THE   CHINESE. 


451 


taou-choo,  yew  kwoon-foo,  yew 
«inc-tsah-sze,  kuli  sing,  yaou 
sing  pooen,  yaou  vuh  nying 
kaw.  Soli  e  tsung  ka  kane 
chuh  lai,  tsung  seaou  taou  do ; 
tsung  ncen  ke  laou  taou  neen 
ke  king,  nying  kaw  too  yew 
zay.  Yew  sing  zay  kwooen  foo 
yaou  kwoon.  Yew-lio  zay  don- 
dceu  kwooen  foo  fuh  chuh 
kwoon  ghe,  kwooen  foo  fuh 
sheaou-teh  sing-le.  Ghe  tan- 
cliih  kane  ngameen ;  soh-e  yew- 
ho  zay-ko  ghe  vay  koo-djoh. 
AVae  yew;  yew  sing  zay  nying 
she-daou  do,  kwooen  vay  kaw 
djoh;  soh-e  m'neh  kaw  ying- 
vuh. 

Puh  foo,  say  chih  kwooen 
fuh  sheaou-teh  nying  yew  zay, 
ho-tsea  vay  kaw  ying-vuh,  zong 
doeu  tsing  zhing-daou  tsung 
sheaouteh-go,  tsung  way  vuli 
ngoh.  Ngoh  sing-le  lai-teh 
tsung  say-been  suh-ko  sing 
dzeang  ghe  tsung  aheaou-teh-go. 
Kulla  Boo-sa  kane  kane  ngoh 
sing-le  lai-teh  tsung  wah  neen 
leh,  hoh-tsca  sing-le  tane  doo, 
hoh-tsea  sing-le  sang  che,  hoh- 
tsea  sing-le  fuh  tsung-jing  tsing 
zhiugdaou  keli  too  sze  zay-che, 
pell  ding  yaou  sen  ying-vuh. 
Ngoh  yaou  sheaou-teh  go,  Boo- 
sa  pe  wong-te  wa  do ;  ghe  daou- 
le  pe  wong-fa  wa  neen  le,  wa 
yaou  king,  kulla  ngoh  nying 
van  zay  ghe,  dae  man  ghe,  keh 
sz'  'heih  fuh  lai:  "oh  nying 
tsung  yew  oh  paou." 


officers,  judges,  &c.,  to  try  and 
to  punish  the  guilty.  From 
what  has  been  said,  we  see  that 
all  men — small  and  great,  old 
and  young — all  are  sinners. 
There  are  some  crimes  of  which 
the  officers  take  cognizance,  but 
there  are  also  very  many  crimes 
of  which  they  can  take  no  cog- 
nizance. The  officers  do  not 
know  the  heart.  They  can 
only  see  that  which  is  external, 
so  that  there  are  many  sins 
which  they  cannot  bring  under 
their  jurisdiction.  Moreover, 
there  are  some  wicked  men 
whose  power  and  influence  are 
so  great  that  the  officers  dare 
not  bring  them  to  justice. 

But  although  the  officers  may 
not  know  that  a  man  is  guilty 
of  crime  and  so  cannot  punish 
him,  there  is  the  true  God  above. 
He  knows  it  and  will  not  fail 
to  punish.  Whatever  thoughts 
we  conceive  in  our  hearts  he 
kno^^;s.  So  God  sees  if  I  think 
wicked  thoughts,  or  harbor 
covetousness  or  anger,  or  if  I 
do  not  reverence  the  true  God. 
All  these  are  criminal,  and  will 
certainly  be  punished.  We 
ought  to  know  that  God  is 
greater  than  any  earthly  mon- 
arch, and  his  laws  more  severe 
and  of  more  importance  than 
the  imperial  code.  Therefore 
if  men  sin  against  him  and  treat 
him  with  contempt  it  is  inevita- 
ble that — "oA  nying  tsung  yew 
oh  imou^' — "the  evil  must  re- 
ceive an  evil  recompense." 


452 


SERMON  TO  THE   CHINESE. 


Boo-sa  ying-vuli  yew  san 
yang. 

(1.)  Ih  yang  sz'  lai  kin-nan- 
kan.  Yew  nying  ying-way  tso 
wall  sze-kane  ghe  ke-sing  sang 
bing.  Choh  tseu  choh  teli  tsay, 
ngoh  ke  sing  full  sliong  kwa. 
Choh  a-peen  ngoh  ke-sing  yaou 
soeu.  Tay  wah  nyu  nying  tso 
wah  sze-kane  yaou  sang  yang 
may  tsoug  kuh  sing. 

(2.)  Te  ne  yang,  keh  sz'  ngoh 
ke-sing  yaou  se.  Kin-nan-kan 
alia  yew-ho  nying,  too  yew  zay, 
too  yaou  se.  Tup-paw  jew 
nying  tseang-tung  m'neh  zay, 
tseang-tung  fuh  tso  wah,  kuh 
nying  vay  se.  Ko-seih  kuh 
tsung  nying  m'neh-go:  kulla 
nying  too  yaou  se.  Sang  bing ! 
leih-che  m'neh-leh ;  tung-shong ! 
yaou  se !  tsong  tsong !  Ian  woo ! 
m'neh-deh ! 

(3.)  Te  san  yang  ying-vuh, 
sz'  ting  le-hai.  Ngoh  ke  sing 
sang  bing,  ngoh  ke-sing  yaou 
se,  kuh  leang  yang,  say.chih 
sing  koo-leh-ching,  kuh  puh  foo 
sz'  ke-sing  zong  sze-kane.  Ngoh 
ke  sing  le-doeu  wae  yew  keh-ko 
woh-ling,  ting  paou-pay,  ting 
jang  ming.  Ke-sing  se  woh- 
ling  vay  se,  vay  Ian- woo,  sz' 
tseang-tung  lai-tung.  Soli-e  ke- 
sing  se-deh  e  oeu  woh  ling  wae 
lai-tung,  ya  way  seu  koo.  Ng' 
sheaou  sz'  suh-ko  koo  ?  Seu  sz' 
te-nyoh  go  koo.  Ilaw  se  chili 
yew  leang  te  fong:  ih-ko  sz' 
teen-dong,  haou  nying  dung- 
tung,  kwa-wo-go  te  fong.     Ih- 


The  punishment  inflicted  by 
God  is  of  three  kinds. 

1.  The  first  is  in  this  life. 
Some  men,  in  consequence  of 
crime,  have  their  bodies  suffer 
the  attacks  of  disease.  Those, 
for  instance,  who  drink  to  in- 
toxication injure  the  health  of 
their  bodies.  Those  who  use 
opium  cause  their  bodies  to 
waste  away  and  become  thin. 

2.  The  second  kind  is  the 
death  of  the  body.  All  men 
have  sin,  and  all  men  die.  If 
we  suppose  a  man  who  never 
committed  any  crime,  and  was 
entirely  sinless,  he  would  never 
die.  Alas!'  there  is  no  such 
man,  so  that  all  men  must  die. 
Disease,  pain,  death,  burial,  cor- 
ruption, are  the  lot  of  all. 


3.  The  third  is  the  most  se- 
vere and  terrible,  and  is  to  be 
greatly  dreaded.  Sickness  and 
death,  although  bitter  in  the 
extreme,  do  not  extend  bej^ond 
the  body.  Within  the  body 
there  remains  the  soul — most 
precious  —  never-dying.  Tlie 
body  dies,  but  the  soul  can 
never  die,  and  is  not  subject  to 
corruption:  it  is  immortal. 
Therefore  after  the  death  of  the 
body  the  soul  remains  and  is 
capable  of  suffering.  What 
suffering?  It  is  the  torment 
of  hell.  After  death  there  are 
but  two  places.  One  is  hell,  the 
abode    of   the    wicked.      This 


SERMON   TO  THE   CHINESE. 


453 


ko  sz'  te-nyuh,  wall  nying  seu 
ying-vuh  go  te-fong.  Keh-ko 
te-nj'oh  go  te-fong  ting  ko  paw, 
yew-ho  wall  nying  too  zhoo 
lung  lai.  Yew-ho  oh  kit  too  lai 
tung,  yew  ho  seaou,  yew  lay 
tang,  yew  Boo-sa  oh  wong,  aze- 
ang  fa  fung,  sze-teh  ho  yu-kaw 
djea,  yu-kaw  le-hai. 

Pung  lai,  te  nyoh  go  koo  sz 
tseang-tung  lai-tung,  m'yew-ko 
keih-sa,  m'  djeung-dzing  go,  sz' 
ting  ko  paw.  Dondoeu  nying 
waw,  "Tseih  yueh  le  te-nyoh 
kac-tung,  kit  kuh-sing  lang- 
tsung  tsoeu  chuh.  Kulla  yaou 
pae  choh-tung,  lung  tung-se  poh 
ghe  choh,  kuh  too  sz'  ho-zong 
daou-le,  ih-nga  m'neh  bing-keu. 
"Vung  che  kwooen  ghe;  vung 
seang-sing  ghe.  Wy-yew  nying 
waw  nying  kaw  se-teh  hoeu-doeu 
way  tso  koeu,  way  tso  maw, 
ngoeu,  kuh  sing,  hoh-tsea  way 
tso  nying.  Keh  shih  waw  ya 
fuh  sz'  go ;  ya  sz  ho  zong  daou- 
le,  ih  nga  m'na  bing-keu,  haou- 
vung  seang-sing  ghe. 

Haw-se  go  sz'-kane  alia  she 
kan  zong  nying  fuh  sheaou-teh 
go.  Chih  yew  zong  dceu  tsing 
Boo-sa.  Ghe  eking  juen  lo-lai 
ih  pung  sing  king  shoo,  kaou 
'heang  ngoh  daou,  kuh  shoo 
waw,  haw  se  yew  kuh  leang  te- 
fong.  E-deh  nying  kaw  wa 
laitung  soil  tso  go  sz'-kane, 
hoeudoeu  yaou  paou  ying  ghe. 
Haou  nying,  seang-sing  Yay-soo 
go  nying  way  zong  teen  dong. 


place  of  torment  we  should 
exceedingly  fear.  All  wicked 
men  shall  dwell  in  it,  and  it  is 
the  abode  of  all  devils.  It  is  a 
place  burning  with  fire,  and  the 
wrath  of  God  like  a  mighty 
wind,  makes  the  fire  more  in- 
tense, and  causes  it  to  burn  with 
increased  fierceness. 

The  torment  of  hell  is  endless 
and  unceasing,  so  that  we  should 
greatly  fear  it.  The  people  of 
this  place  say  that  in  the  sev- 
enth month  all  the  spirits  in 
hell  are  allowed  to  come  forth, 
and  that  we  should  at  that  time 
spread  tables  and  prepare  food 
for  them  to  eat.  All  this  is  the 
doctrine  of  the  Buddhist  priests 
and  is  wholly  destitute  of  proof; 
it  deserves  no  attention,  and  is 
unworthy  of  your  belief  There 
are  also  some  who  say  that  after 
death  men  become  dogs,  horses, 
cows,  or  again  become  men. 
This  also  is  not  true — it  is  the 
doctrine  of  the  Buddhists  and 
destitute  of  proof.  Do  not  be- 
lieve it. 

What  is  after  death  we  can- 
not know.  God  above  alone 
can  know.  He  has  given  us 
the  Holy  Book  to  teach  us. 
This  book  says  that  after  death 
there  are  two  places.  Accord- 
ing to  men's  works  in  this  life 
they  will  be  recompensed.  The 
good — those  who  believe  in 
Jesus,  will  go  to  heaven.  The 
wicked — those  who  do  not  be- 
lieve in  Jesus,  will  inevitably  be 


454 


SERMON   TO   THE    CHINESE. 


Wa  nying,  fuh  seang-sing  Yay- 
soo  go  nying  peih  ding  loh  te- 
njoh.  Soh  e  Yay-soo  fung  foo 
ghe  mnng  sang,  ghe  waw 
"  ng'nnh  kuh  jDan  nying,  yaou 
tsoeu  lai  tsoeu  die  taou  yew  ho 
te-fong  che,  che  kong  alia  daou- 
le.  Nying  kaw  ting  mung, 
kimg  seang  sing,  ghe  way  'heang 
3'^ungyuenfuh-che.  Fuh  kiing 
seang-sing,  kul  sz'  'heih  fuh  lai 
go,  tsung  yaou  loh  te-nyoh  sen 
koo."     (Yid.  Matt.  28  :  19.) 

Alia  pang  yew  kaw,  tsung 
ting  ngoh  shih  waw.  Alia  fuh 
yaou  peen  ng'nuh,  ya  fuh  yaou 
ng'nuh  dung-deen,  ya  fuh  yaou 
ng'nuh  do  tung-se  sung  po 
ngoh.  Alia  e-sze  chih  e  'keh-ko 
la ;  yaou  keuen  ng'nuh  kwa 
kwa  taou  tsoeu ;  haou  meen 
tsing  Boo-sa  6h-wong,  te-nyoh 
go  koo,  ngoh  too  yew  zay,  kulla 
tsung  yaou  seu  ying  vuh.  Tsa 
way  nang  koeu  meen  ko  keh 
le-hai  ying-viih?  Yew  suh-ko 
daou-loo  yaou  tsoeu?  ISTgoh 
kaou  'heang  ng'daou.  Chih 
yew  ih-daou  loo.  Chih  yew 
ih-ku  ming-sz'  ngoh  ko-e  kaou- 
djoh,  haou  kew  ngoh  woh-ling. 

Tsing  zhing-daou  tsa  se-go 
ng'tsz  tae  nying  kaw  seu  koo- 
haou  kew  ngoh  zay  nying. 


punished  in  hell.  Therefore 
Jesus  commanded  his  disciples, 
saying.  Go  into  all  the  world 
and  teach  men  my  doctrine ; 
those  who  hear  and  believe 
shall  obtain  everlasting  happi- 
ness: those  who  will  not  be- 
lieve must  fall  into  hell  and  be 
tormented,  [or  literally — "  re- 
ceive hitierness."! 


My  friends,  listen  to  my 
words.  I  do  not  wish  to  de- 
ceive you.  I  do  not  desire  your 
money,  nor  that  yon  should 
give  me  anything.  My  only 
object  is  to  exhort  you  quickl}' 
to  flee,  that  you  may  esqape  the 
wrath  of  the  true  God  and  the 
bitterness  of  hell.-  We  all  are 
sinners  and  all  deserve  punish- 
ment How  shall  we  escape 
this  terrible  punishment?  What 
way  is  there  by  which  we  may 
flee?  I  will  tell  you.  There 
is  but  one  way.  There  is  only 
one  name  on  which  Ave  may 
trust  for  the  salvation  of  the 
soul.  The  true  God  has  sent 
his  Son  to  suffer  in  the  place 
of  men,  in  order  that  he  might 
save  us  sinners. 


NiNGPO,  May  23,  1847. 


'+e  Due 


*r^' 


